Dear Friend,Karibu to the fourth Pen & Mic at Saffron Restaurant and .The featured lineup:PENNtsiki Mazwai (all the way from South Africa just for Pen & Mic)Mrisho Mpoto Louise Hoole Langa Sarakikya MICSy-meezGrace MatataNikki MbishiKauzeni Lyamba accompanied by Swahili & AshimbaDon't forget, there will also be an open mic for anyone who would wish to share their work or that of their favorite writer, both poetry and prose.
HAKIARDHI
LAND RIGHTS RESEARCH AND RESOURCES INSTITUTE
Award winning investigative journalism on bioenergy issues in Tanzania
1. Background
The Land Rights Research and Resources Institute alias HAKIARDHI is a national level civil society organization that works towards promoting a socially just and equitable land tenure system in Tanzania through active engagement with other players on land rights issues. The media is one such actor that performs a vital role in enhancing the public’s knowledge base and capacity to act/ react on land rights and related human rights concerns. For the past six years, bioenergy issues received pronounced attention both locally and globally and the media was at the centre stage to inquire, analyze and broadly disseminate to the public a wide range of issues from land rights and livelihoods of communities to climate change mitigation initiatives. HAKIARDHI has, during this period of time been part of the local interventions to advocate for the Tanzanian communities rights to land, labor and livelihoods in the context of bioenergy industry development and this is considered to be a continuous undertaking.
Opportunity is hereby being given to Tanzanian journalists who wish to join us in this noble obligation to undertake personal exploratory studies that will unveil the current status of bioenergy industry development in Tanzania. We are especially interested in practical issues and real stories such as the jobs created/lost, environment conserved/depleted, biodiversity restored/lost, land transferred/de-gazetted etc. The journalist is also expected to ponder out issues related to other resources rights like water, grazing land, residential areas and all other land with high conservation value –HCV in rural areas. In all the aspects, critical assessment should be made on how the small producers livelihood systems are affected, value of the bioenergy industry to the development agenda of the small producers/local communities and the contribution to the energy sector and climate change mitigation in general.
2. What to do?
Interested journalists have to write a brief concept note stating what they know about the whole concept of bioenergy, deduce it to the Tanzanian context, problematize the subject (raise issues that are worthy inquiring) and suggest methodology(ies) they would employ to come out with workable assignment. This includes establishing the modes in which communities can better engage with the current wave of investment in bioenergy without compromising their tenure and livelihoods rights. The concept note can be in either language, which is English or Kiswahili. After careful scrutiny of the concept notes and active engagement with the writers, three successful journalists shall be selected on merit basis to do the tasks as shall be mutually agreed.
3. Award
Three best concept notes shall win an award of three million shillings (3,000,000 Tsh) which shall be used by the journalists to undertake their studies in the span of one month (30 days). HAKIARDHI shall incur no extra cost in the modality to be mutually agreed as well. Applicants are thus required to attach a budget for the Tsh. 3mil for their own internal control purpose.
4. Deadline
Shown hereunder, not later than seven days from the date of this advert i.e 2nd November 2011 at 00.00hrs. Winners of the award will be contacted within seven days after this deadline to start their tasks immediately.
Contacts: THE EXECUTIVE DIRECTOR- HAKIARDHI P.0.BOX 75885, DAR ES SALAAM e-mail; info@hakiardhi.org
FOR FURTHER CLARIFICATIONS PLEASE CONTACT MR. GODFREY MASSAY OF HAKIARDHI via massay@hakiardhi.org, copy to; myenzi@hakiardhi.org .
MWAMKO WA VIJANA KISIASA NA HATIMA YA TANZANIA
Na. M. M. Mwanakijiji
Mojawapo ya mambo ambayo yamejitokeza katika uchaguzi huu mkuu uliopita na ambayo naomba kupendekeza kuwa hayahitaji ubishi tena ni kuwa siasa za Tanzania haziwezi kuwa kama zilivyokuwa nusu karne ya uhuru wetu inayoyoma katika historia. Kwamba uchaguzi huu mkuu uliopita wa Rais na Wabunge umesimika mara moja na daima nafasi ya vijana katika kuamua mwelekeo wa taifa, nafasi ambayo haiwezi kufutwa tena na matakwa ya mtu, kikundi cha watu, vitisho au mabezo ya kisiasa. Kwamba vijana wa Tanzania wameamka na hatimaye kulazimisha kuchukua nafasi yao ya wanayostahili katika kushiriki kwenye uongozi wa taifa lao.
Kwa maoni yangu kuna matukio machache ambayo yamelazimisha vijana wengi kuwa na mwitikio mpya wa kisiasa kuliko wakati mwingine wowote hasa tukikumbuka kuwa kwa miaka mingi sana wakati wa chama kimoja na wakati wa mfumo wa vyama vingi vijana walikuwa wanapaswa kupitia uongozi wa vijana na kulelewa kwenye vyama kabla ya kuanza kuingizwa kwenye uongozi wa taifa. Kwa upande wa CCM huu ndio ulikuwa utaratibu wa muda mrefu ambao ulikuwa unafuata modeli ya vyama vya kisoshalisti na kikomunisti.
Hata hivyo, miaka michache tu iliyopita ilibadilisha kabisa mfumo huo kwani vijana wawili ambao naweza kuwaita wanasimama kama miongoni mwa waanzilishi wa mwanzo wa kuwahamasisha vijana kuingia zaidi kwenye siasa za Tanzania walipojitokeza. Uchaguzi wa 2005 uliingiza Bungeni vijana wawili tofauti lakini marafiki na wakitoka katika vyama viwili tofauti. Vijana hao ambao ni Amina Chifupa (sasa marhemu, kutoka CCM) na Zitto Kabwe toka CHADEMA waliwakilisha sura mbili tofauti kabisa za vijana wa Tanzania ambazo katika uchaguzi huu wa 2010 tumeziona zikijitokeza tena. Zitto Kabwe, kijana msomi, mahiri wa kuzungumza na mwenye moto wa ujana aliwakilisha kundi la vijana wasomi. Amina Chifupa kijana mchangamfu, mwenye kuthubutu lakini siyo mwenye usomi wa hali ya juu aliwakilisha kundi la vijana wa elimu ya kawaida ambao mara kwa mara katika jamii wanapuuzwa na kutopewa umuhimu sana.
Wakati Zitto aliwakilisha (kama alijijua au la ni somo jingine) vijana wenye elimu ya juu, wenye hamu ya kushika uongozi na madaraka na ambao wanajiandaa kuwa viongozi wa baadaye wa taifa, Amina Chifupa aliwakilisha (kama na yeye alijijua au la nalo ni somo jingine) kundi la hao vijana ambao wanahitaji kusikilizwa na kupewa nafasi ya kusikilizwa. Hawa wawili wakajikuta wanaleta kwenye siasa za Tanzania sura mbili za vijana wetu; wasomi na wanaotamani uongozi wa juu (kina Zitto) na wafanyakazi na vijana wahangahaikaji ambao wanataka kupata nafasi ya kusikilizwa. Kila mmoja kwa namna moja au nyingine alikuwa ni sauti ya vijana wa Kitanzania. Sauti ambayo ilitakiwa kupewa nafasi na kusikilizwa.
Matukio yote yaliyofuatia tangu kuchaguliwa kwa vijana hao wawili hadi uchaguzi mkuu wa 2010 yaliweka wazi mbele za jamii kuwa vijana wa Tanzania hawawezi tena kukaa nje ya siasa za Tanzania. Matokeo yake ni kuingia kwa vijana wengi kwenye nafasi mbalimbali za uchaguzi kuanzia udiwani na ubunge. Matokeo yake ni kuwa uchaguzi uliopita umeonesha kuwa vijana wa Tanzania wakiamua kama mtu mmoja mmoja au kama kikundi wanaweza kabisa kulazimisha kuchukua nafasi yao kwenye uongozi wa taifa. Hata hivyo kuna kitu kingine ambacho naamini kimetokea kuwafanya vijana wajitokeze zaidi kuwania nafasi za uongozi wa taifa lao katika uchaguzi mkuu uliopita.
Kushindwa kwa wanasiasa wakongwe kusoma alama za nyakati na kujibadilisha kuweza kuendana na ukweli mpya wa kihistoria ni kitu kingine kilichotokea hapa katikati. Miaka nenda rudi Watanzania walizoea kuyasikia majina fulani katika siasa; vijana waliokua kati ya miaka ya themanini na tisini wamejikuta wanaingia utu uzima huku majina yale yale yakizunguka katika kumbi za madaraka. Mabadiliko ya kisiasa na kimaisha katika Tanzania hayausababisha wanasiasa wetu wakongwe kusoma alama za nyakati na kubadilika. Matokeo yake vijana wakaanza kuwa na shauku ya kutaka kuleta mabadiliko ambayo wazee yamewashinda. Wakongwe katika uongozi wetu wakawa wamezama katika kutengeneza maisha ya watoto na wajukuu wao na kusahau maslahi ya taifa. Matokeo yake wakaanza kuingia mikataba mibovu, wakaachilia ufisafi ukue huku wakiamini majina yao ni kinga. Vijana wakasema inatosha. Vijana wakaamua kuingia ili waje kusahihisha makosa ya wazee hawa. Au angalau waliamini kuwa wao wakiingia wanaweza kuja na mawazo mapya.
Hata hivyo jambo la mwisho ambalo naweza kusema limetokea na kubwa zaidi na likijumuisha mambo mengine yaliyotokea miaka hii mitano iliyopita ni mabadiliko makubwa ya kifikra ambayo yametokana na vijana wa sasa kupata nafasi ya kujua mengi kuliko vijana wa miaka michache tu iliyopita. Wakati vijana wa zamani walitegemea radio na maneno ya mdomo kupeana taifa vijana wa leo wana simu za mkononi, luninga, internet n.k na hivyo wanapata taarifa haraka, za kina na bila kuchujwa. Jambo hili limewafungua vijana kuelewa zaidi haki zao, kutambua matamanio yao na kuanza kuona kuwa na wao wanaweza kufanya vitu vinavyofanyika sehemu nyingine duniani. Ninaamini kipindi hiki cha miaka mitano iliyopita naweza kusema kilikuwa ni kipindi cha mapinduzi ya kifikra. Yaani, vijana wetu wanafikiri tofauti sana na wazee wao; wanahoji zaidi, wanauliza zaidi, na wao wenyewe wanatafuta majibu! Leo hii kijana hawezi kuambiwa “kaa kimya kwa sababu mkubwa anasema” naye akakaa kimya bila kunung’unika.
Yote haya na mengine mengi yametudokeza kitu kimoja ambacho nimekisema mwanzoni, Tanzania ya leo haiwezi tena kurudi ilikokuwa. Vijana wameamka na siyo kuamka tu wamejitokeza kutaka nafasi za uongozi wa taifa lao. Naamini changamoto kubwa sana ambayo upande mmoja inanitisha na upande mwingine inanitia matumaini ni kuwa vijana hawa wako tayari kutumika. Tatizo kubwa ninaloliona ni kuwa vijana wetu hajapata nafasi ya kuandaliwa kuwa viongozi. Nikiangalia vijana walioingia Bungeni na kwenye serikali za mitaa ninafurahi kwamba wako tayari lakini ninatishwa na uwezekano wa kile kile kilichotokea kwa vijana walioingia kwenye utumishi wa umma miaka ya mwisho ya sitini!
Kundi lile la vijana ndio leo tunawaita ‘wazee’ wetu. Hawa waliingia kwenye utumishi wakileta matumaini kwamba ni wasomi na wako tayari kujifunza. Lakini walipoonja madaraka hasa baada ya Nyerere kuachia ngazi walitambua kuwa ulikuwa ni wakati wao. Vijana waliosifiwa kwa uadilifu na walioaminiwa wakageuka ndio watawala wabovu na wengine kwa kweli kabisa majina yao yatatajwa katika historia kwa masikitiko. Hili ndilo linanitisha zaidi. Vijana hawa wa leo ambao watu wanawafurahia kuwa wameingia madarakani na kuleta matumaini wengine tumeshaanza kuwaona wameonja kile kileo cha madaraka na wameanza kulewa; wameanza kuamini wao ni wao na hata wengine wameharibiwa kabisa na madaraka hayo. Na tumewaona wengine wakikataliwa na kizazio cha wenzao.
Sasa utitiri huu wa vijana Bungeni na kwenye serikali za mitaa na nafasi mbalimbali za uongozi ni dalili njema? Je ni tiba ya tatizo la uongozi tuliloliona miaka mitano iliyopita au ni dalili tu kuwa tusipoangalia kumbe tumeongeza matatizo zaidi huko mbeleni kwa kuwa na vijana ambao hawakuandaliwa vyema kushika uongozi?
Swali kubwa ambalo hatuna budi kubakia nalo basi na kulitafutia jibu ni jinsi gani viongozi hawa vijana wanaandaliwa, kusimamia na kupewa nafasi ya kulitumikia taifa bila ya kuwaweka katika mazingira ambayo wataharibiwa na madaraka na unono wa vyeo?
Vinginevyo, miaka ishirini au thelathini kuanzia sasa wakati vijana hawa watakapokuwa ndio “wazee” tutajikuta tumerudi pale pale kwa wazee wa sasa hivi ambao ndio walikuwa vijana wa kwanza baada ya uhuru kushika madaraka. Tutajikuta tunahangaika bado na mikataba mibovu, ufisadi na matumizi mabaya ya madaraka; matatizo ya wazee wetu leo hii ambao miaka thelathini tu nyuma ndio walikuwa vijana waliolipa taifa letu matumaini.
THINKING AFRICA + THE AFRICAN DIASPORA DIFFERENTLY:THEORIES, PRACTICES, IMAGINARIES13-15 December 2011Centre for African StudiesUniversity of Cape TownThis workshop is part of a collaborative project between the Centre for African Studies at the University of Cape Town, the Africana Studies Department at Brown University, the Centre for Caribbean Thought at the University of the West Indies, and Faculty of Humanities at Addis Ababa University.IntroductionThere is a current crisis in the general history of thought and knowledge production. It is a crisis in which challenges for thinking and the practices of thinking itself are crucial. Within this context the central challenge posed by this workshop is that of breaking with a set of conventional academic and disciplinary frameworks and ways of working – to think, practice, perform and imagine Africa in new ways. A key idea of the workshop is the notion of “openings”. What methodologies, approaches and forms of theorization open out to new conceptions of African subjectivities, ways of life, knowledges, aesthetics and imaginaries? And how do we begin to situate such approaches within the postcolonial academy and beyond?This concern with new possibilities, difference and openings takes place in relation to a specific and complex set of histories and contexts. The first of these is the long, complex and varied history of the manner in which Africa has emerged as an epistemic object in Euro-centred/Western/Occidentalist knowledges and theory. A second is the manner in which the resultant knowledge projects have been translated into a familiar institutional and disciplinary framework and architecture of knowledge. A third is the embeddedness of such disciplinary projects in local histories of colonialism and apartheid. A fourth is the fate of such knowledge projects in the postcolonial university, where they have been subject to repositioning and new stylizations.Contemporary conjunctionsOne of the workshop arguments is that contemporary continuities run through these various contexts. As the continent is reconfigured in shifting global geopolitics, economies and imaginaries, so is the knowledge of, in and about Africa and the Diaspora. How is Africa and African Studies being positioned within contemporary configurations of knowledge/power as part of a process of the reconfiguration of imperial power? What new ways of thinking and figuring Africa have emerged as part of resistant/contestatory projects and dissident critiques, and how have these been institutionally sited? What theoretical coordinates and genealogies underlie such projects? How can “thinking Africa differently” open new spaces to grapple with the creation of new categories for us to engage the world in which we inhabit? How is Africa being thought and taught in the postcolonial university? On the continent? In the Diaspora? In South Africa, specifically? How has South Africa’s role as regional hegemon been reflected in the arena of knowledge production? How do we write a non-colonial, or de-colonial, knowledge agenda for the postcolonial university from the perspective of our own time and place?Intended as a set of provocations, such questions point to an area of critical inquiry and an overdue debate on knowledge, the disciplines and the university as an institution – in the contexts of the aftermaths and afterlives of colonialism/apartheid. The workshop invites scholars, practitioners, activists and artists of the visual, oral/aural and performative to debate, and engage critically with the ways in which contemporary Africa is produced and imagined today.Points of departure/overarching questions• How has Africa been produced through different disciplinary knowledge projects, institutional sites, visual regimes and contemporary discourses – and how have these been contested?• How do we open, engage with, and theorize epistemically excluded archives and bodies of thought and practice?• How do we think Africa and the Diaspora outside of a set of conventional and inherited frameworks (from colonial ethnography, to Area Studies and more recently Development Studies)?• What is involved in a conception of body, or performance, or landscape as archive?• What are productive avenues to follow in questioning disciplinary frameworks and approaches, and how do we create space outside (or in conversation with) these frameworks, in forms of inter/trans/non-disciplinary knowledges and approaches?• How do we avoid new forms of objectification/alienation and new logics of appropriation as part of the postcolonial academy?• What new meanings to the human can we give in a world where necro-politics and disposable bodies are central to the order of rule?• How does the epistemological project described here intersect with a politics of knowledge in the global academy, and with particular institutional politics and histories? Or how does this translate into curriculum?• If, as we understand it, this line of thinking calls for a different project in a familiar institutional, disciplinary landscape, then what is involved in holding open and defending the space for such a project?• And what does it mean to organize such a project under the heading of African Studies?• How does “Thinking Africa and the Diaspora Differently” open up spaces to grapple with the theoretical framing of the present?• How can African Studies grapple with issues of science and technology in the contemporary moment? What does it mean to think about science in Africa today?• How do we grapple with the complexities of languages and knowledge formations on the African continent?
Traffic accident victims in the country will be remembered and honored on November 20, this year in an event organised by a youth organisation known as Youth Education Through Sports Tanzania (YES Tanzania). This is contained in a press release issued yesterday by YES Tanzania coordinator Joan Lyimo. According Joan, the World Day of Remembrance is dedicated to those killed and injured in road crashes, their families and all others affected or involved in the aftermath. "Road deaths and injuries are traumatic, unexpected, brutal, and their impacts are long-lasting, often permanent," read part of the press release, adding: "Each year, millions of newly bereaved and injured people from every corner of the world are added to the many millions already suffering as a result of road crashes". Joan said accidents happening in the country daily, which claims the lives of innocent people and leaving scores of people injured - other crippled, were avoidable and should not be happening, if road users are behaving responsibly when using roads. "It is painful to see somebody's life being terminated in a brutal and traumatic way like accident," he said. This special Remembrance Day, according to the press release, responds to the great need of road crash victims for public recognition of their loss and pain. She said the Remembrance Day was founded in 1993 by the European Federation of Road Traffic Victims. According to Joan, traffic police are doing a great job to reduce and eventually halt road carnages, but impunity of some of road users and acts of some unscrupulous traffic police seems to water down their efforts. "Involvement of all road users in chatting out what they think is the best way to end road carnages is a sure and sustainable way of finding the solution to this menace," she said. ROAD ACCIDENTS HAVE BECOME LIKE A CURSE IN TANZANIA!
YOU MAY HAVE BEEN PERSONALLY AFFECTED, YOU MAY NOT, BUT PLEASE PASS THIS ON FOR AWARENESS.
YES! Tanzania are doing a good job to encourage this dialogue and awareness.
-------------------------------------------------------------------------------------------- Road accident victims to be honoured next month
BY THE GUARDIAN REPORTER 21st October 2011 
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Tangu alipotutoka, baba yetu wa taifa,
... Mwalimu alosifika, tulompa nyingi sifa,
Kizazi tulikiweka, cha kukomboa taifa,
Tukakiita vijana, vijana wa Tanzania.
Tukakivika viatu, vyenye kuzuia miiba,
Tukakivika kofia, yenye kuzuia jua,
Tukakivika myavuli, ili kuzuia mvua,
Tukakikingia ngome, kizazi cha Tanzania.
Bashiru amesimama, kama Mkuki wa chuma,
Awaita kusimama, vijana wenye hekima,
Unganeni akasema, wachagga na wasukuma,
Ili tuinusuru nchi, vijana wa Tanzania.
Wala hakuwa Nkuruma, Ni ukumbi wa Mwalimu,
Nimemwona alalama, pia atoa elimu,
Kigoda kikiwa wima, kwa shairi lilo tamu,
Akawaita vijana, vijana wa Tanzania.
Ili waje wimawima, ‘kuonewa tumekoma’
Tuirudishe heshima, ya nchi iliyokama,
Awataka kusimama, ili wathubutu vema,
Vijana wa Tanzania, vijana wa Tanzania.
Tukomboe twiga wetu, almasi na dhahabu,
Pia navyo vyura vyetu, kuuzwa bila sababu,
Ardhi yetu bikira, kubakwa tukiwa bubu,
Akataka waungane, vijana wa Tanzania.
Ataka wajitahidi, wasiogope lawama,
Bila kuhofu baridi, wala giza la mtama,
Na mabomu ya baridi, wadai yetu heshima,
Waje bila kukaidi, vijana wa Tanzania.
Namuonea huruma, mwalimu nahurumia,
Siwezi mpa lawama, kazi ye kajifanyia,
lakini wamesima, tuli wamuangalia,
Vijana wa Tanzania, wamegeuzwa ngamia.
Wanasita kusogea, ili kuokoa umma,
Wao wamenyongonyea, sura zao kama kima,
Meno yamewasogea, wengine kama wanyama,
Vijana wa Tanzania, wamegeuzwa ngamia.
Woga umewavamia, watetema kama ndama,
Nywele zimewasimama, kama miti ya kahama,
Miguu yawatetema, yashindwa hata kuhama,
Vijana wa Tanzania, wamegeuzwa ngamia.
Wengine wao kijani, kama mashamba ya bangi,
Wengine na maruhani, nyekundu ni yao rangi,
Wa rangi ya baharini, vichwa ni kama mitungi,
Vijana wa Tanzania, wamegeuzwa ngamia.
Wamerithishwa na njaa, njaa kama ya ngamia,
Ma mioyo ya tamaa, macho yao na mikia,
Wajiita wajamaa, zalendo wajisifia,
Vijana wa Tanzania, wamegeuzwa ngamia.
Wamekuwa mabwanyenye, Kamata alivyosema,
Walipoenda kanyenye, na kijiji kimehama,
Ardhi ya Wakanyenye, wakalia wakulima,
Vijana wa Tanzania, wamegeuka ngamia.
Wamegeuzwa ngamia, wabebeshwa magunia,
Wengine wawatumia, wamewageuza njia,
Daraja la kuvukia, ili ng’ambo kuvukia,
Vijana wa Tanzania, wamegeuzwa ngamia.
Wengine wawatumia, wawageuzageuza,
Mbele wakijishibia, nyuma wanawageuza,
Utamu ukiishia, kama samaki wauza,
Vijana wa Tanzania, wamegeuzwa ngamia.
Myavuli wamegeuzwa, mvua kujifunikia,
Viatu wamegeuzwa, wao wawakanyagia,
Majamvi wamegeuzwa, wengine wawalalia,
Vijana wa Tanzania, wamegeuzwa ngamia.
Wengi wao ni ngamia, si watu kukimbilia,
Macho yamewang’aria, sumu wameshawatia,
Tuliowategemea, wamegeuzwa ngamia,
Vijana wa Tanzania, wamegeuzwa ngamia.
Nani ataiokoa, nchi inaangamia,
Tuliowategemea, wamegeuzwa ngamia,
Matumbo yamelegea, njaa imewazidia,
Vijana wa Tanzania, wamegeuzwa ngamia.
Hata tukiwachangia, mbegu tukawapatia,
Shamba hawatozitia, njiani watajilia,
Wana njaa yatishia, vijana wa Tanzania,
Vijana wa Tanzania, wamegeuzwa ngamia.
Shime wote Tanzania, tuunde kipya kizazi,
Kitakachotusaidia, tulinde hiki kizazi,
Tukifunike pazia, kisichafuke kwa nzi,
Kizazi kitachoitwa, vijana wa Tanzania.
Tukilinde tukilee, kiwe juu ya mlima,
Kilime mwingi mchele, kiwalishe wakulima,
Wa kalamu chekelee, mwisho giza kulizima,
Tukomboe nchi yetu, Tulinde Uhuru wetu.
Shairi: ©Respicius Shumbusho Damian
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