Monday, May 23, 2011
Friday, May 20, 2011
By Neema Ndunguru
The educated African is the privileged African. For through her education, she has gained knowledge. And knowledge, as we – the educated - know, is power. There she sits, in her position of power, perched on the pedestal of privilege, cushioned by the false sense of pride. From this pedestal she looks upon those who know not as much as she and expects recognition for her intellectual prowess.
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Tuesday, May 17, 2011
WARAKA WA WAZI KWA
MKUTANO MKUU WA MWAKA WA 27
JUMUIYA YA TAWALA ZA MITAA (ALAT)
KUNDUCHI BEACH HOTEL - DAR ES SALAAM
14 – 16, MAY, 2011
Balozi Mstaafu George Maige Nhigula & Mch. Canon Dkt. Emmanuel J. Kandusi
Neno saratani ni jina la gonjwa ambao hutokea wakati chembe chembe za uhai katika sehemu fulani ya mwili zinapoanza kukua bila kufuata utaratibu na mfumo wa mwili - zinaasi na kutengeneza vivimbe vidogo vidogo. Kwa kawaida chembe chembe za uhai mwilini huwa zinajigawa, zinapevuka na baadaye kufa kwa kufuata taratibu za mfumo wa mwili. Lakini chembe chembe za uhai za saratani hazifuati mfumo huo. Badala ya kufa, zenyewe zinaishi muda mrefu kuliko chembe chembe za uhai za kawaida na wakati huo huo huendelea kutengeneza chembe chembe za uhai asi zingine na kutengeneza vivimbe vidogo vidogo - saratani.
3.0 Saratani ya tezi dume ni gonjwa gani?
Tezi dume linapatikana katika mwili wa kiumbe mamalia dume tu (angalia mchoro – normal prostate). Chembe chembe za uhai katika tezi dume zinapoanza kukua bila kufuata utaratibu wa mfumo wa mwili - zinaasi na kutengeneza vivimbe vidogo vidogo, hapo mtu anakuwa ameathirika na saratani ya tezi dume. Zipo aina nyingi za saratani. Zipo zinazowapata watoto tu, vijana, wanawake na wanaume. Saratani ya tezi dume huwapata wanaume tu na hasa wenye umri wa takribani miaka 50 na kuendelea. Tokana na tafiti mbali mbali, saratani hii imethibitika kushika nafasi ya pili, ukiacha saratani ya mapafu kwa vifo vya wanaume wenye umri wa takribani miaka 50 na kuendelea. Tafiti za Chama cha Saratani cha Marekani (ACS:2010) na cha Afrika Kusini (CANSA) vimebaini kuwa,“mwanaume mmoja kati ya sita atapata saratani ya tezi dume katika uhai wake”. Na kama wanaume mia moja watakutwa na saratani ya tezi dume. “Saratani hii haina mipaka ya kitabaka” asema Askofu Mkuu Desmond Tutu. Askofu Mkuu Tutu, sisi binafsi na Rais Mstaafu wa Afrika ya Kusini Mzee Nelson Mandela ni baadhi ya waathirika wa gonjwa hili ambao bila ya kujinyanyapaa na wala hofu ya kunyanyapaliwa, tumevunja ukimya na kuwa wawazi katika jamii. Pamoja na yote hayo, ifahamike bayana, saratani ya tezi dume ikigundulika mapema inatibika kwa urahisi zaidi.
4.0 Hali hatarishi:
Kuna hali hatarishi nyingi zinazochangia mwanamume kupata saratani ya tezi dume. Zifuatazo ni baadhi tu:-
Umri: Nafasi ya kupata saratani ya tezi dume inaongezeka sana hasa ukifikia umri wa takribani miaka 50 na kuendelea; Nasaba: Kama katika ukoo kuna historia ya ugonjwa wa saratani ya tezi dume suala na nasaba linachangia kumweka mwanamume kuwa hatarini kuathirika na saratani ya tezi dume kwa misingi ya nasaba (genetic); Lishe: wanaume wanaopenda kula nyama (red meat) yenye mafuta mengi na aina ya maziwa yenye mafuta mengi (high-fat diet) wako katika hatari kubwa ya kupata saratani ya tezi dume; Mazoezi: Wanaume wasiopenda kufanya mazoezi; Unene (obesity). Upungufu: Virutubisho E.
5.0 Dalili za saratani ya tezi dume:
Swali linakuja: Jee mwanamume ataziona dalili zipi zinazoashiria saratani ya tezi dume? Zipo dalili nyingi na hapa nazitaja baadhi tu:
Udhaifu katika kujisaidia haja ndogo na unapotoka unakatizakatiza; Kushindwa kukojoa na kushindwa kuanza pata haja ndogo; Unapohisi haja ndogo unapata shida kuzuia haja ndogo isijitokee yenyewe; Hisia ya kutaka kupata haja ndogo kila wakati hasa nyakati za usiku; hata kukojoa kitandani; Mkojo kujitokea wenyewe; Maumivu au kuhisi mwasho wakati wa haja ndogo; Mbabaa kusimama kwa shida; Maumivu wakati unapotoa manii wakati wa kujamiana; Damu damu katika mkojo na katika manii; Maumivu viungoni – kiunoni, miguu, mgongo nk. Kukosa hamu ya kula na kupungua uzito/kukonda.
Pamoja na kuorodhesha dalili hizo napenda msomaji ujue kwamba mwanaume anapoanza kuziona na kuzihisi kati ya dalili hizo, basi ajue chembe chembe za uhai asi katika tezi dume lake zina umri wa takribani miaka saba na kuendelea.
6.0 Mwito kufanyiwa uchunguzi wa tezi dume:
Kwa kuzipitia dalili hizi, imegundulika kuwa wanaume wengi wakiziona na kuzihisi huwa na soni kwenda kumwona daktari kwa uchunguzi. Wengi huzihusisha na magonjwa ya zinaa au na dhana potofu za kishirikina – “kuna mkono wa mtu, nimelogwa”. Wapo wanaokwenda mbali zaidi hata kuliita gonjwa la mabasha na wengine kuurahisisha kama ugonjwa wa utu uzima kana kwamba saratani ya tezi dume ni haki yake kuugua mtu mwenye umri wa utu uzima. Mambo kama hayo huleteleza wazee kujinyanyapaa na kujikuta wengine wakijitibia chochoroni au kwa waganga wababaishaji mpaka pale wanapokuwa hoi bin taabani, mambo yamekuwa mabaya ndipo wanapopelekwa hospitalini. Hapa tunatoa wito kwa wazee kuweka kipaumbele kuwa na tabia ya kufanyiwa uchunguzi wa afya kwa ujumla na ujumuishe uchunguzi wa tezi dume angalau mara moja kwa mwaka.
Kuna vipimo viwili ambavyo daktari anaweza kukupima mara moja ofisini kwake: Vipimo hivyo ni “Digital Rectal Exam (DRE)” na cha pili ni “Prostate Specific Antigen (PSA)”. Baada ya vipimo hivyo kama vitaashiria saratani ya tezi dume basi daktari anaweza kuamuru vipimo vingine vya uhakiki kama transrectal ultrasound au na prostatic needle biopsy. Kuwahi kugundua saratani mapema, kabla ya dalili, ni faida kubwa kwa mwaathirika. Maana saratani ikigundulika mapema ni rahisi kutibika.
7.0 Saratani na Matibabu:
Pamoja na yote hayo, katika zama hizi, matibabu ya saratani ya tezi dume yanapatikana. Ukigunduliwa una saratani hiyo unashauriwa ushauriane na daktari wako kuamua aina ya tiba itakayokufaa. Kuna tiba za uangalizi (active surveillance), upasuaji (surgery), mionzi (radiotherapy) vichocheo (hormone therapy) na kemikali (chemotherapy).
8.0 Hitimisho: Baada ya maelezo hayo tunapenda kutoa wito:
Mtakaporudi huko mtokako, lichukulieni suala la saratani kuwa ni suala mtambuka, endelezeni somo la saratani na hususani saratani ya tezi dume. Anzieni katika mabaraza yenu ya madiwani hadi kwa wananchi;
Washaurini wanaume wote wenye umri takribani miaka 50 na kuendelea, wajenge tabia ya kumwona daktari angalau mara moja kwa mwaka kwa uchunguzi wa afya ukijumuisha uchunguzi wa tezi dume;
Pia tunatoa wito kwa madaktari wenu wazingatie, wanapopata wagonjwa wanaume wenye umri wa takribani miaka 50 na kuendelea wawashauri pamoja na matibabu mengine, wafanyiwe uchunguzi wa tezi dume.
UKWELI KUHUSU SARATANI:
Saratani zote na hususani saratani ya tezi dume ikigundulika mapema ni rahisi kutibika.
Kwa mawasiliano zaidi: Mratibu, Tanzania 50 Plus Campaign, P. O. Box 1854 Dar es Salaam
au barua pepe firstname.lastname@example.org Simu: 0754 402033.
Kuchangia kampeni :
Weka katika tawi lolote la CRDB. Jina la akaunti : Centre for Human Rights Promotion – CHRP;
Namba ya akaunti: 01 J 1027311100
M-Pesa: 0754 402033
WELCOME ALL! KARIBUNI WOTE!
The ‘Free Speech Night’ is brought to you by the ‘Bloomers’ in collaboration with Soma Book Café! This is an exciting and insightful night of poetry, dance and song. We welcome all art lovers to come and listen or participate in the recitals. Bring something to present -- your own or any other you love.
The Bloomers intend to contribute to the Art movement in Tanzania nation-wide and internationally, while nurturing, and improving the talents of all participants and encouraging spectators. This is through linking with others who run open, safe and inspiring spaces and creating new mobile art spaces.
Please note that we welcome poems in Kiswahili and English languages.Find us on Facebook by searching 'Bloomers'.
Date: Friday, 20th May 2011
Where: Soma Book Café
Time: 6:30 Onwards!
‘Bloomers’ na Mkahawa wa Vitabu Soma wanawaletea ‘Usiku wa Uhuru wa Kuongea’. Hii ni jioni ya ushairi, nyimbo na dansi. Tunawakaribisha washairi na wapenda mashairi, watambaji wa hadithi, waimbaji, wacheza ngoma na dansi kujiunga nasi kughani au kusikiliza.
Bloomers wangependa kuchangia Msisimko na uamsho wa Sanaa nchini Tanzania na kimataifa kwa kushirikiana na wengine ambao tayari wanatoa fursa na nafasi huru, salama na zinazosisimua na kwa kufufua nafasi zaidi za sanaa zinazotembea.
Mashairi yanakaribishwa kwa lugha ya Kiswahili au Kiingereza. Tutafute kwenye Facebook kwa kutafuta 'Bloomers'.
Tarehe: Ijumaa, 20 Mei 2011
Wapi: Mkahawa wa Vitabu Soma
Muda: Kuanzia saa 12:30 Jioni
Eluka Chelu Kibona <email@example.com>
Sunday, May 15, 2011
The burning of the mabanda belonging to ‘Wabara’ at Pwani Mchangani in Zanzibar has become a big story, treated as a criminal or a political act by Zanzibaris against mainlanders. It may be both, but nobody has asked where the root of the problem may lie in the economic and social sphere.
The first question that may be asked is whether all these 80 or so shops indeed belonged only to mainlanders, and there were not any belonging to local people. From the picture that I have seen, the whole area was swept clean. If this was the case, then the second question is how such an odd situation could have arisen in a fishing village in Zanzibar, that suddenly there should be such an flood of the ‘wabara’, without providing any opportunity to the local people to benefit from any development there.
The answer may lie in the way tourism has invaded Zanzibari villages, and how it has undermined local economy and society. I remember going to nearby Nungwi village in 1979 before the tourism invasion. It was not a rich village, but it was to a considerable extent a neat village and a comfortable self-reliant community subsisting on local agriculture and fishing, selling the surplus to the town. When I visited the same village last year, it had been turned upside down, and I could not recognise it at all. It has been flooded with shops blaring loud music, with bars and mabanda selling all sorts of things to tourists and others. It resembles Kariakoo.
A couple of years ago there was a conflict there where women of the village came out demonstrating against the huge inflow of prostitutes who they said were breaking up their families there. Some years previously, a politician extended his bar into one of the streets of Zanzibar Stone Town against the existing law, with drunkards and prostitutes blocking the street that even a self-respecting man would not dare to pass, let alone women. He was approached by one of the European neighbours, but he was rudely told to shove off. Other neighbours approached the police, but they did nothing to enforce the law. Where everything failed, some disgruntled person resorted to the bomb. Overnight, the bar went indoors where it was supposed to be according to the law in Zanzibar.
More recently several bars that had sprung up in the middle of peaceful residential communities in Zanzibar were burnt. In the recent case also there have been complaints that the mabanda were haunts of bars and prostitutes.
Did the government or the police take any action to deal with the grievances of the local villagers to prevent the destruction of these communities for the sake of the tourist dollars and those pursuing them? Therefore, should we be surprised that some local villagers would resort to be taking law into their own hands when those responsible fail to fulfil their duties?
We should not be surprised, without necessarily condoning such acts. This has been taken by the authorities as a criminal act, and they have promised the ‘full force of the law’ to suppress it. It has been interpreted by those affected as hatred by Zanzibaris against wabara. If there is such ‘hatred’, there must be a reason.
In the persisting widespread discontent in Zanzibar against the Union, which many see as not having benefited the smaller partner, but on the contrary, is destroying local communities, why should we be surprised that it may become a demonstration of the underlying political problem?
Some people on the mainland have raised the spectre of a similar treatment against Zanzibaris on the mainland. If Zanzibaris become responsible for a similar disruption of the local economy and society in their new homes on the mainland, they may suffer a similar backlash.
However, this should not stop us from asking some fundamental questions about our economic policies, especially about tourism, to the neglect of everything else, without considering the social, cultural, and even political consequences to our country and its people.
Abdul Sheriff, Prof.
Zanzibar Indian Ocean Research Institute (ZIORI)
Sunday, May 8, 2011
Thursday, May 5, 2011
It is with this excitement I hardly slept last night lest I miss my early flight to a place I have never been before. But little did I know that at this moment in time I will still be ‘stuck’ at ‘home sweet home’. The experienced traveller in me could not convince airport officers to let me travel.
A week earlier I went to apply for one at their Embassy. But since this is a meeting organized by arguable the largest ‘supranational’ body in the world, arrangements were made to ensure that the delegates, especially those from countries with no such Embassy, get their VISA stamped on arrival. Yet I was told the documents I have will suffice. My inquisitiveness was thus appeased.
My trip to the airport started with all the possible positive coincidences a traveler in Dar es Salaam could imagine. No traffic at the road and a sharp taxi driver. I got at the airport on time and was luckily enough attended by an officer I am familiar with. But even that could not help.
The officer had to liaise with other officers so as to make sense of my documents. I sat down wondering how come no one knows about the arrangements made by the Embassy responsible for our entry in their country and the international body that is organizing the meeting. Time, of course, was running out. But I had no doubt in my mind that someone who knows will sort it out.
Up to that point I still thought I could convince and try to make him/her contact the authorities responsible in the other country. Then I had the other officer asking what s/he should do. “Yes offload him”, that was the answer. It dawned on me that I was just a part of the baggage that had been checked in and now was the time for its offloading lest it smuggles itself out of our country.
This was the first time I was experiencing such a situation. Maybe I was too shocked even to ask if the ‘buck stopped’ with this airline officer or there was someone else in their hierarchy whom I could talk to. By the time I came back to my senses the time was up. So I took my load and left.
However, leaving was not easy. That is another part I never knew about. Apparently when you are ‘offloaded’ you are a potential suspect. So I had to endure a barrage of questions from police/security officers. As I listened to their subtle queries I wondered how much I know of our international airports let alone our country. But I guess everyone there was just doing his/her job.
It was thus saddening when someone who knows better about what was transmitted to all relevant authorities about our VISA arrangements asked me whether the airline officer who denied me entry was Tanzanian. The conclusion was clear without even saying it: ‘That is why!’
Maybe that is why Tanzania misses a lot of opportunities. Probably we don’t know the importance of taking care of our very own in such a global context. Perhaps we don’t even know the importance of the movement of our people in/for the social-economic welfare of our country.
So I am still here wondering how much personal and collective loss, in financial and other terms, that we have incurred because of all these misunderstandings. I can hardly blame anyone since everyone claimed to have done the right thing. Yet we all had/have to rectify what went wrong.
Everyone was indeed doing his/her job. But some were simply doing so to the letter. That is why.
© Chambi Chachage
Monday, May 2, 2011