When the people say

Yes they do, with may

Not that they are at bay

They are the oceans’ sway

They have the might

Might that catches the plight

It’s so even without sight

They are the oceans’ sway

Wind moves water ashore

But water don’t give a dire

The wind’s persistence sore

They are the oceans’ sway

Powerful as they are

Gentle is their flare

With humility of power

They are the oceans’ sway

They go back ‘n deep sea

As fast, as one can see

Not harming the wind’s plea

They are the oceans’ sway

They let the wind to enjoy

Test its clout the whole day

Swing however it weigh, BUT

They are the oceans’ sway

People can be very calm

Not that they have n’realm

They do with humility of lamb, BUT

They are the oceans, sway

They, like water, are strong

Strength seen even from throne

Never wish them to be in throng

They are the world’s sway

© Daniel B. Welwel 290811

Lipi likusumbualo, kalamu kuirukia
Au umekosa mlo, sasa umechukia
Lipi hasa ulonalo, unalolisumbukia
Kama shida ni uhuru, tushapata 61

Amani tulonayo, ni tunu ilotufikia
Usitake mapambano, shimoni tatumbukia
Sijeichokoza leo, kesho hutoifikia
Kama shida ni uhuru, tushapata 61

Jaribu kujipa moyo, manani takusikia
Kuwa mtu wa maono, lengo utalifikia
Siwachukie vigogo, nchi wameitumikia
Kama shida ni uhuru,tushaupata 61

Siwatafute wanono, waweza kukuchukia
Mwisho wakakutoa roho, bure kwa kujitakia
Ogopa sana vigogo, chini watakufukia
Kama shida ni uhuru, tushaupata 61

Wale uwapiganiao, kesho watakukimbia
Hawatoshiriki mgomo, wala kukuimbia
Tena watakaa kando, huku wakijitambia
Kama shida ni uhuru, tushaupata 61

We kula ugali wako, ukishiba tajitapikia
Achana na nia yako, wengine kuhangaikia
We jali maisha yako, wenye shida wajitakia
Kama shida ni uhuru, tushaupata 61

Chukua hatua zako, uone utapoangukia
Usitafute maneno, balaa likakufikia
Mwombe sana Mola wako, ‘mana’ takushukia
Kama shida ni uhuru, tushaupata 61

Kama hawapendi jambo, hawawezistahimilia
Madhari wanapata tango, shida wanavumilia
Siku wakikabwa shingo, mabosi watasimulia
Kama shida ni uhuru, tushaupata 61

Shida zikiwakaba koo, watajua pa kukimbilia
Tena watafanya soo, mabosi watajililia
Patakuwa ni padogo, mawe yatasimulia
Kama shida ni 61, uhuru tushaupata?

© Ayub. R.

Pity the party;
that party on people’s blood;
or feast on the poor’s sweat!

Pity the people;
that are party to bloodshed;
or preach aloota continua!

Pity the personnel;
that party in bloodsucking;
or spread false promises!

I am a fighter
I was once a fighter,
A fighter of great prowess,
A fighter of great calibre.
“I am a fighter!” I shouted,
And before I had realised it,
I had won the fight.

My opponents gave way
And surrendered with fear
“You have won, ” they said,
And grim faced, they left.
Without another glance at me, they saw the fighter,
Carried shoulder high by cheering supporters.

“I am a fighter!” I shouted
But there was nobody to fight,
So I had to relax.

But how can a fighter relax
Except by fighting?
How can a killer repose
Except by killing?
How can a dancer recreate
Except by dancing?
I had to relax too,
I had to repose,
I had o recreate.

“I am a fighter!” I shouted
But my enemies were no longer there,
They had long joined the mocking audience
Looking at me with nobody to fight.

So
I turned grimly to my supporters
Holding me high in worship:
“I am a fighter!” I declared to them.

Jwani Mwaikusa(1980: 63 – 64), Summons: Poems from Tanzania, edited by Richard Mabala and published by Tanzania Publishing House (TPH)

“On a note of history, this poem was actually the genesis of Summons. Jwani sent me (his Literature teacher in Form 6) two poems from JKT one of which was I am a Fighter and I said … somehow, this poem must be published it is so good. Then after trying to get other people interested in a book of poetry (as I was just a very young literature teacher and still quite young in Tanzania) without success, I said ‘potelea mbali’ and wrote to all my former students who were interested and their friends suggesting they bring poems so that we could develop our own anthology. But I am a Fighter is still one of my favourite poems of the whole collection” – Richard Mabala

—————————————————

“I have just received sad newsfrom different sources that our Prof. Juan Mwaikusa passed away last night” – Daniel Welwel
————–
“Total shock and disbelief. What a tragic loss, and a tragic waste. All my thoughts are for his family. May we be with them and support them at this terrible moment. And for us all. How can we afford to lose such brilliant and committed people.” – Richard Mabala
————–
“Aaaaa Jamani, hii ni mbaya kabisa.
Jwani, Mwanasheria jabari na mshairi mahiri is no more?
Oh God, but why these majambazi!!
My condolences to the bereaved family, and Tanzanians at large” – Adam Lingson
—————
“Duh!very sad, may he rest in eternal peace! its shocking the timing too bad for us human rights activists we really needed him most!” – Bernard Baha
————–
“Such a sad new. It may have nothing to do with his role as Friend of Court during the Independent candidacy at the Court of Appealbut the timing is disturbing.” – Adam Jackson
————

Sioni mito kauka, kwa miti ilosimama,

Soma soma acha soka, hakuna kama kusoma,

Nitafakari mi-kaka, mwingine hata sukuma,

Shule ya kweli na kweli, ndio urithi wa Kweli.

Ewe Chachage makini, rafiki mweny fikra,

Hukusaidia nani, kuenenda kwa ubora,

Uliasa fikirini, elimu si biashara,

Shule ya kweli na kweli, ndio urithi wa Kweli.

Inapendeza kutana, kukumbuka mashujaa,

Mwanazuoni mwanana, wewe kweli ushujaa,

Hakuna wa kufanana, kwa kweli ulienea,

Shule ya kweli na kweli, ndio urithi wa Kweli.

Tazama haupo upo, twakiri wewe ni modo,

Tupo nawewe tulipo, kukumbuka yetu modo,

Fikrazo zingalipo, pambano lingali bado,

Shule ya kweli na kweli, ndio urithi wa Kweli.

Hapa karibu simama, twakukumbuka milele,

Kwenye kweli ni salama, tuseme bila simile,

Wote tusimame wima, kwa kumuenzi milele,

Shule ya kweli na kweli, ndio urithi wa Kweli.

Yale yako ni maisha, yaliyojaa mfano,

Maovu ulikomesha, penye kila mapambano,

Kalamu ilikutosha, kushinda lote pambano,

Shule ya kweli na kweli, ndio urithi wa Kweli.

—————————————-

“Nashukuru sana kwa taarifa ya usiku wa kumbukizi ya miaka mitatu toka mpendwa wetu Chachage atutoke. Ningependa kuwepo, lakini majukumu yamefanya niwe mbali na eneo la tukio hilo muhimu. Lakini napenda kufanya kitu ambacho nimekuwa nafanya kwa nadra sana toka nimalize shule ya msingi. Lakini pengine si kitu kigeni kabisa, kwa sababu, nakumbuka Chachage na Demere walipokuja Mtwango kwa mara ya kwanza pamoja na kujadili mimi kuhamishwa kutoka shule ya Sovi kwenda Mtwango Shule ya Msingi, Carbon Dioxide (CO2) iliyokuwepo pale tulipo na jinsi tulivyopishana na Oxygen (O2) tukifungua dirisha, pia tulijadili vitu ambavyo nilikuwa nafanya zaidi ya kusoma shule na kucheza soka. Kwa kifupi niliwaaambia huwa naandika mashairi pia. Kwa bahati mbaya sana siku ile hata baadaye sikufanikiwa kuwaonyesha mashairi niliyopata kuandika. Hata hivyo baada ya kusoma email yako leo asubuhi ihusuyo kumbukizi ya Chachage nikaamua moyoni mwangu kwamba ni lazima niandike shairi dogo kwa ajili hiyo. Ili nipate mtiririko wa fikra nilianza kwa kuandika neno SEITHY kwa kwenda chini ya karatasi yangu na kuanza kupanga vina na mizani yangu. Na mwisho nikamaliza na kichwa cha shairi lenyewe ambacho ni Shule na Kweli urithi ni wa Kweli. Naomba tafadhali kama hujali uniwasilishie beti zangu tano (5) kwenye usiku wa Chachage. Wape salamu tele ndugu na jamaa wote”

Bukaza Chachage

Zurich, Switzerland

8 July 2009

Picha za kumbukumbu ya uhuru huleta aina fulani ya msisimko wa kizalendo. Msisimko huo, kama zilivyo picha zenyewe, ni kielelezo tu cha jinsi tulivyojisikia tulipopata uhuru.

Hakika picha ya Kapteni Alexendar Nyirenda akisimika Mwenge wa Uhuru kwenye kilele kimojawapo cha Mlima Kilimanjaro ina mguso wa aina yake. Lakini, je, inaweza kuelezea hisia za watoto fulani waliojikusanya katika kilele fulani cha milima ya Upare kushuhudia tukio hilo? Je, inaweza kunasa hisia za mtoto mmojawapo aliyeamua kujiaminisha kuwa aliuona ukiwaka?

Msisimko ni hisia muhimu kwa mwanadamu. Lakini una ubaya na uzuri wake. Uzuri wake ni kwamba unaweza kuleta ari na nguvu mpya. Na ubaya wake ni kwamba unaweza kuleta matumaini hewa au kiini macho.

Kwa upande mmoja, watu wanaweza kusisimuliwa na tukio fulani la kisiasa au kihistoria na kudiriki kusema “ndio, twaweza” na kweli wakaweza kuleta mabadiliko. Lakini kwa upande mwingine, msisimko huo unaweza kufifia na watu wakakata tamaa kuwa kweli “inawezekana.”

Kuna picha ya kumbukizi ya uhuru ambayo inaonesha pande hizi mbili za msisimko. Picha hii inamuonesha Mwalimu Julius Nyerere akiwa amebebwa na wananchi. Uso wake umejaa tabasamu. Shingo yake imepambwa na mashada. Mikono yake imenyanyua juu bango zuri jeupe.

Bango hilo limenakshiwa na maneno fulani. Hatuna budi kusema ni maneno fulani kwa sababu kama mtu huijui lugha ya Malkia, yaani Kiingereza, huwezi kuyaelewa kwa undani. Utahitaji mtafsiri tu maana yanasema hivi: “COMPLETE INDEPENDENCE 1961.”

Shamrashamra za uhuru zilitusisimua sana mpaka tukanyanyua mabango hayo meupe yenye maandishi meusi yanayodai tumepata uhuru kamili. Tulifanya hivyo japo Malkia wa Uingereza aliendelea kuwa mtawala wa nchi yetu huku Mwalimu Nyerere akiwa chini yake kama Waziri Mkuu aliyechukua nafasi ya Gavana aliyekuwa akimwakilisha Malkia. Bado hatukuwa na Rais.

Nderemo, hoihoi na vifijo vya uhuru vilitugusa sana mpaka tukaendelea kuitukuza injili ya “tafuteni kwanza ufalme wa kisiasa na mengine yote mtaongezewa.” Tulifanya hivyo japo mhubiri wa injili hiyo, Osagefyo Kwame Nkrumah, alishaikana baada ya kuona athari za uhuru wa bendera na ukoloni mamboleo. Alishaanza kutuhubiri tuutafute kwanza ufalme wa kiuchumi.

Ni kweli kabisa msisimko huo wa uhuru ulileta mwamko mpya. Ni jambo lisilopingika kuwa kaulimbiu ya Mwalimu Nyerere ya “inawezekana wajibika kwa nafasi yako” ilitufanya tuwe na moyo wa kujenga taifa letu. Hakika kaulimbiu za “Uhuru na Umoja”, “Uhuru na Maendeleo”, “Uhuru na Ujamaa” na “Uhuru na Kazi” zilichochea nia ya kuleta mabadiliko chanya ya kijamii.

Lakini mfumo haubadilishwi na hisia au msisimko tu. Ndio maana mara baada ya huo uhuru ambao tulidhani ni uhuru kamili wananchi wengi tulianza kuyalilia matunda ya uhuru. Tulijiuliza kwa nini wakulima wanalima sana lakini bado nchi haina chakula cha kutosha. Tulishangaa kwa nini wafanyakazi wanafanya kazi sana lakini bado nchi haina tija ya kutosha.

Ilipofika mwaka 1967 hatimaye tukauona mwanga wa ile injili ya “tafuteni kwanza ufalme wa kiuchumi”. Tukalitangaza Azimio la Arusha. Tukatembea kutoka kila pembe ya nchi kuliunga mkono. Tukatoa Mwongozo wa kuziba mianya ya ubadhirifu. Serikali ikataifisha na kushika njia kuu za uchumi. Mafisadi wakaghafilika. Mabepari wakatahayari. Mabeberu wakataharuki.

Cherekochereko hizi za Azimio zilitusisimua sana mpaka tukatunga mashairi, majigambo na ngonjera za kudai kuwa tunatimua makupe na mabwanyenye wote na kukata mirija yote ya unyonyaji na ukandamizaji. Tulifanya hivyo japo tuliendelea kuwaachia waliokuwa makaburu wa kampuni ya Debeers waendelee kuchimba na kufaidika na madini yetu ya almasi za Mwadui.

Sherehe hizi za Azimio zilitugusa sana mpaka tukaendelea kuienzi miradi na misaada yenye masharti tuliyojiaminisha kuwa ni nafuu kutoka katika mashirika makubwa ya nchi za kibeberu. Tulifanya hivyo japo baadhi ya miradi hii ilisababisha tutumie nguvu za dola kuwanyang’anya wafugaji wetu ardhi yao ya malisho na hata kuwafanya wawe wakimbizi ndani ya nchi yao.

Haukupita muda mrefu tukaanza kuyalilia matunda ya Azimio. Tukawa na mijadala mikali kuhusu mafanikio na madhara yake. Mijadala hii ilimfanya Mwalimu Nyerere atuandikie kitabu cha ‘Azimio la Arusha Baada ya Miaka Kumi’ mnamo mwaka 1977. Muasisi wa Azimio akakiri kuwa ngoma ni nzito. Mafisadi wakapumua. Mabepari wakachekelea. Mabeberu wakashangilia.

Tukaupoteza ufalme wa uchumi kabla hata hatujautafuta. Eti ‘Muongo Uliopotea Afrika’ ukaanza 1980. Uchumi ukaporomoka. Uhujumu uchumi ukafanywa ajira. Uchumi bubu ukawa mfumo wa maisha. Benki ya Dunia na Fuko la Fedha la Kimataifa likatubana. Ule wimbo wetu wa “kama unataka mali utaipata shambani” ukageuka kuwa ‘kama unataka mali utaipata fukoni’.

Ila njia pekee ya kuingia huko fukoni ikawa ni kuzipa hizo taasisi beberu uhuru wa kutuamulia sera na mipango ya kitaifa. Zikatuletea ‘Programu ya Mageuzi ya Kimfumo’. Tukabadili mfumo wa Serikali kutoa huduma ya elimu na afya kwa umma bure. Tukakubali kila mtu aubebe mzigo wake mwenyewe. Walalaheri wakaweza. Walalahai wakajitutumia. Walalahoi wakazidiwa.

Watalaam kutoka nje wakaja na ‘TX’ kutufundisha namna ya kuwa na miradi bila kuitegemea Serikali. Ila miradi mingi ikafa. Muongo uliopotezwa ulipoisha hao wakaenda zao. Baada ya muda wakarudi na ‘DFP’ huku wakiwa na injili mpya isemayo kuwa ili mradi usife lazima uwe endelevu, yaani, ili mradi usife lazima uishi. Na ili uwe endelevu shurti tuwezeshwe kuumiliki.

Leo ni miaka 47 toka tupate uhuru baada ya kudai tunaweza kujitawala na kujiendeleza. Lakini bado tunawezeshwa kufanya hivyo. Eti tunawezeshwa kwa kuwa tunadai hatujiwezi. Na hata tunapodai twaweza tunasema hivyo ili tupate ufadhili wa kutujengea uwezo wa kuwezeshana.

Je, huu ndio uhuru kamili tulioubebea bango tarehe 9 Disemba 1961?

© Chambi Chachage – Mwananchi 10/12/2008