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Monday, August 31, 2015

Alisi Ndani ya Nchi ya Ajabu

 Lewis Carroll ni jina la uandishi: Charles Lutwidge Dodgson ndilo jina halisi la mwandishi wa kitabu hiki, na alikuwa mhadhiri wa hisabati huko Christ Church, Oxford. Dodgson aliianza hadithi hii tarehe 4 Julai mwaka 1862, pale alipofanya matembezi katika mashua ya makasia huko Oxford katika Mto Thames akiwa pamoja na Mchungaji Robinson Duckworth, Alice Liddell (aliyekuwa na miaka kumi), binti wa Mkuu wa Kitivo huko Christ Church, pamoja na dada zake wawili Lorina (aliyekuwa na miaka kumi na mitatu), na Edith (aliyekuwa na miaka minane). Kama inavyoonekana wazi katika shairi pale mwanzoni mwa kitabu, mabinti hawa watatu walimwomba Dodgson awahadithie hadithi, na kwa kusita sita akaanza kuwahadithia ile hadithi ya awali.

Kiswahili ni lugha ya Kibantu inayozungumzwa huko Tanzania, Kenya, Uganda, Rwanda, Burundi, DRC, Somalia na nchi nyingine zilizo jirani na nchi hizi za Afrika ya mashariki. Kiswahili kimekirimu tafsiri za kigeni kwa karne nyingi na pia tafsiri imekuwa na jukumu muhimu la kukuza lugha hii kisiasa, kijamii, kiuchumi na kiutamaduni. Pia katika karne ya 19, tafsiri ilikuwa ndiyo chanzo cha riwaya ndani ya fasihi ya Kiswahili, hivyo imeweza kuathiri waandishi muhimu. Tafsiri hii ni ya kifasihi zaidi, pia imelengea kiuaminifu zaidi hadithi ya awali. "Alisi" ilitafsiriwa kwa mara ya kwanza mwaka 1940 ambapo mfasiri alifupisha hadithi hiyo na kuiita "Elisi katika Nchi ya Ajabu". Pia alimgeuza mhusika mkuu kuwa mtoto wa Kiafrika aliyemwita Elisi. Hii tafsiri mpya iliyofanywa na Ida Hadjivayanis, imetolewa kama mojawapo ya kazi zinazosherehekea kuazimia kwa miaka 150 tangu kuchapishwa kwa toleo la kitabu hiki la mwaka 1865. Tafsiri hii itamwezesha msomaji wa 'Alisi' wa Kiswahili apate hisia zilizokusudiwa na mwandishi hapo awali.

SIKU YA SHAFI ADAM SHAFI: 05/09/2015


Umewahi kusoma kazi yoyote kati ya hizi?

"Kasri ya Mwinyi Fuad"
"Kuli"
"Vuta Nkuvute"
"Haini"
"Mbali na Nyumbani"
Baada ya kuzisoma, umewahi kuwa na hamu ya kukutana, kubadilishana mawazo na kujadiliana na mwandishi wake?
Taasisi ya “Kitabu kwa Maendeleo Tanzania (KMT)” kwa kushirikiana na “Soma Book Café” inawaletea "Siku ya Shafi Adam Shafi". Washiriki wa siku hii watapata nafasi ya kuzijadili kazi za mwandishi huyu nguli wa fasihi na kubadilishana naye mawazo na uzoefu.

Mjadala utafanyika siku ya tarehe 5/9/2015 kwenye Mkahawa wa Soma (Soma Book Café)
Kwa maelezo zaidi juu ya mjadala huu piga: 0653619906 (Ado) au 0712568699 (Jasper)

KITABU NI SILAHA

KITABU KINA RAHA!
__._

Friday, August 28, 2015

Kaskazini?

"La pili ni hii ya ukanda. Tumesoma jinsi watamani urais hujipangia mikakati ya kuungwa mkono na watu wa kanda anakotokea mgombea. Yaani bila aibu au kificho tunasoma kwamba kuna kamati au vikundi vya kikanda vinavyopanga na kuweka mikakati ya kufanikisha azma ya mtu yao. 

Ukanda ni kama ukabila. Ni sumu ileile ya kuingiza dini au ukabila katika siasa. Tunayempigia kura za kisiasa ni Mtanzania na sio Msukuma au Muhaya.

Tuwe waangalifu. Tusihatarishe amani yetu. Tukijitumbukiza kwenye shimo la kuwania madaraka kupitia udini, ukabila au ukanda, tutakuwa tumeingia katika janga lisilo na mwisho.

Wananchi na hasa wanazuoni, kwa kauli moja tukomeshe jambo hili kabla halijazoeleka" -

Issa Shivji

8 Januari 2014

Monday, August 24, 2015

Lugha ni Hisia?

EB:

Mimi mtazamo wangu wa lugha ya kufundishia unafanana na wale wanaosema Kiswahili kitumike. Pamoja na hoja nyingi walizotumia wenzangu cha kuongezea ni kuwa ni muhimu kuzingatia kuwa ‘LUGHA NI HISIA’. Kwa kutumia lugha na maneno sahihi unaweza kujenga hisia na picha fulani kuonesha au kuelezea hayo maneno na hivyo kuongeza UELEWA wa hilo jambo.

Mfano mdogo ni mtu akikuambia 'UDONGO MFINYANZI' na 'CLAY SOIL’. Kuna hisia tofauti unaipata ukiambiwa na lugha yako mama, kwangu mimi mtu akisema udongo mfinyanzi napata hisia za udongo unaonatanata moja kwa moja bila maelezo mengine, CLAY SOIL itabidi niitafsiri kwanza kwa kiswahili ndio nipate hisia hizo hizo. Sasa katika kujenga UELEWA ni muhimu wanafunzi wetu wapate hizo HISIA wakati wanafundishwa, la sivyo vingi watakuwa WANAKARIRISHWA.

Kuna mifano mingine mingi ya maneno kama mtu akikutukana kwa kiswahili na akikutukana kwa kiingereza au lugha nyingine ambayo sio lugha yako mama, tusi lipi litakuuma zaidi au kukupa hisia kali zaidi?

Kwa upande mwingine ni ukweli usio na shaka pia kuwa, sio watanzania wote wanatumia kiswahili kama lugha mama. Haswa kwenye makabila makubwa kama WAHAYA, WANYAKYUSA na WACHAGA n.k. Lugha zao ndio zinapewa kipaumbele haswa haswa wakiwa vijijini, hivyo kufifisha hoja ya kutumia KISWAHILI kwa kuwa sio lugha mama yao. Ila ni vyema kuangalia pia kutokana na muingiliano wa makabila (inter-mariages) n.k. kuna dalili nyingi kuwa lugha zetu za nyumbani zitafifia, na pengine kiswahili ndio lugha inayoweza kutu-unganisha.

Kwa wale waliokuwa na hoja kuwa kiingereza ni lugha ya kimataifa, hivyo ili kutayarisha vijana wetu vyema kuna tija kama tutawafundishiwa watoto wetu kwa kingereza. Swali langu kwao ni, je, ni idadi gani ya watanzania kweli kwenye kazi zao wanalo hilo hitaji la kuwasiliania kwa kiingereza? Sina takwimu ila nahisi ni chini ya asilimia 2 ya watanzania wanahitaji kiingereza katika taaluma zao. Watanzania walio wengi hawatofika vyuo vikuu, pengine nguvukazi kubwa ya vijana watasomea VETA, hivyo kweli hitaji kubwa la msusi/makenika/barmaid/mwendesha bajaji/mkulima atakayeshughulika kwa asilimia kubwa na watanzania ni kujua kingereza au kuelewa taaluma yake kiufasaha?
Binafsi siamini kama kuna hitaji kubwa la kujua kiingereza kwa watanzania walio wengi kwa sasa, kuliko hitaji la watanzania kuelewa taaluma zao kiufasaha. Mfano binafsi ni kuwa mimi lugha yangu niliyojifunzia katika ngazi zote za masomo ni kiingereza, tangia vidudu, msingi, sekondari n.k. Ila nyumbani, shuleni na wenzangu na kwenye michezo nilikuwa naongea kiswahili kwa kuwa watu niliozungukwa nao ama hawakupendelea au hawakujua kuongea kiingereza muda wote. Ila pamoja na hayo, ‘Newton's law of motion’ niliikariri tu kidato cha pili, ilileta maana tu nilipofika A-level, kabla ya hapo nilikuwa natumia formula tu.

Ingawa ni ukweli usio na shaka, tatizo la elimu Tanzania yetu sio Lugha ya Kufundishia tu, ni vitu vingi ila kufundishia kwa kiswahili ni hatua muhimu kwenye njia sahihi.
BJ:

Katika kuchangia mada ya 'lugha ya kufundishia' [EB] amezungumzia kuhusu hisia mtu anazopata akisoma au akisikia lugha fulani, ikanikumbusha swali nililowahi kuulizwa na rafiki yangu mmoja. Tulikuwa tunazungumza tu hili na lile akaniuliza, "Hivi BJ, huwa ukiota ndogo unaota kwa lugha gani?" Nadhani swali la rafiki yangu huenda likawa relevant katika huu mjadala kwa sababu, na hapa naungana na [EB], ni rahisi zaidi kwa mtu kuota au kufikiri kwa lugha ambayo inampa hisia. 

Najaribu kufikiria kwa sauti hapa, huenda tunalenga mno kwenye uwezo wa wanafunzi kuifahamu lugha na/au kutofautisha lugha ya kuzungumza na ile ya kufundishia, wakati pengine tatizo liko zaidi katika umahiri wa lugha miongoni mwa wafundishaji wa hizi lugha, pamoja na njia wanazotumia kufundishia. Ikiwa mwalimu wa Kiswahili au wa Kiingereza anashindwa kuzungumza lugha anayoifundisha vizuri, tunategemea wanafunzi wafanyeje? Ndio maana si jambo la kushangaza kukuta Mtangazaji wa redioni au wa runinga au Mwandishi wa habari kwenye magazeti akitamka au kuandika kwa kutumia lugha isiyo sahihi. 
Nikija kwenye mbinu za kufundishia, nilipokuwa mwaka wa kwanza Chuo Kikuu nilichukua somo la 'LL110' sijui kama bado hilo somo lipo siku hizi. Tulifundishwa Kiingereza Sanifu. Tulikuwa na language labs ambapo unaingia kwenye booth unavaa headphones kisha unasikiliza maelekezo ya mwalimu. Wakati mwingine atakusomea neno na kukuomba ulitamke huku akisikiliza kama umelitamka vizuri na kukupa mrejesho hapo hapo. Kisha atakupa spelling test, atalitamka neno na wewe unaandika kile unachosikia, halafu utapewa paragraph fupi uisome wakati huo mwalimu akiwa anakusikiliza unavyotamka maneno, the tone of voice unayotumia and the expression. We were taught how to read with expression. 

Leo hii unaweza kukuta mtoto wa darasa la 7 anasoma kama mtoto anaejifunza kusoma, as in: "Hi li ni ja mbo la ku sha nga za sa na..." na anapofika mwisho wa sentensi akamalizia kwa kuashiria kwamba sentensi inaendelea badala ya kuweka sauti inayoonesha sentensi imefika mwisho na kutumia tone inayoashiria mshangao huo anaouzungumzia. Ilitufanya tufurahie sana somo la Kiingereza, tupende kujisomea zaidi na kukizungumza. Lakini pia ilitusaidia kujieleza vizuri zaidi katika masomo mengine. Naamini kabisa kwamba essays tulizokuwa tunaandika sisi wana LL110 zilikuwa zinanoga zaidi :) 

Maybe this is asking for too much given our situation today where in most schools and colleges classrooms are overcrowded, teachers overworked and underpaid and have to work with limited materials. Lakini, tukiweza kubadilisha mfumo wa elimu na mitazamo (attitudes) ya waalimu na wamiliki wa shule ikiwemo Serikali na watu binafsi, tunaweza kuleta mabadiliko. 
Kila siku tunapiga kelele "Elimu ipewe kipaumbele" but we need to define what exactly do we mean! If you ask me, I would say we need a total overhaul of the education system in our country and a change in mindset with regard to the teaching profession as a whole. Siku hizi ualimu unachukuliwa kama last resort hata mtu akipangiwa kusomea ualimu kama sio chaguo lake haioni kama fursa anaiona kama adhabu. Tunasahau kwamba waalimu ndio wanaozalisha Waalimu wengine, Madaktari, Wahandisi, Wahasibu, n.k. 

So katika kuchangia nini kifanyike naomba nianze na haya machache:

1. Tukianza hapa tulipo (simple reorganization - minimal cost if any) Wamiliki wa shule/Wakuu wa shule wawapangie waalimu masomo ya kufundisha kulingana na umahiri na uwezo wao wa kufundisha masomo wanayopangiwa. Kama shule haina mwalimu wa somo fulani lakini shule ya jirani inaye basi wafanye utaratibu wa kutumia mwalimu wa shule ya jirani. Some sort of teacher exchange programme. Hili ni jambo ambalo Wakuu wa shule kwa kushirikiana na Wakaguzi wa Elimu na Idara za Elimu katika Halmashauri husika wanaweza kukubaliana jinsi ya kulitekeleza. 

2. Waalimu waanzishe au waendeleze mbinu za kufundishia zinazotia hamasa ya kujifunza. Kwa mfano, mashindano ya kuandika na kusoma ngojera, mashindano ya kuandika insha na makala na mbinu nyingine za kukuza uwezo wa lugha miongoni mwa wanafunzi. Siku hizi tuko kwenye enzi za jiditali - tunaweza kutumia televised classes zilizoandaliwa na waalimu waliobobea kwenye masomo mbalimbali na hizo classes zikawa available kama clip ambayo mwanafunzi anaweza kupakua hata kwenye simu yake ya mkononi. Again maybe this is thinking too far lakini matumizi ya simu za mkononi yanazidi kuenea na baadhi ya taarifa tayari zinatumwa kwa kutumia mitandao ya simu za mkononi. Mfano mzuri ni huo wa kuhakiki taarifa za wapiga kura. Can we not do the same for education-related matters? 

3. Tufanye utafiti kwa kuwauliza wanafunzi "How they would like to learn. We may very well be surprised. I believe if students enjoy the learning process they are more likely to understand what they are being taught. Na hii naweza kutoa ushuhuda mimi mwenyewe. Miaka kadhaa iliyopita niliwasaidia watoto wa rafiki zangu waliokuwa wanahangaika kuwahamisha watoto wao kutoka shule moja kwenda nyingine. Mmoja wao alikuwa na watoto wawili waliosoma English medium fulani (jina kapuni) kwa miaka 3 na bado walikuwa hawawezi kusoma "This is a cat" n.k. Nilitumia mbinu nilizojifunza kwenye language lab niliyoizungumzia hapo juu na ndani ya wiki mbili mabadiliko yakaanza kujionyesha. Those kids wako Chuo kikuu sasa hivi and they always tell me how I made a difference in their learning. Mmoja alikuwa akisikia tu nimebisha hodi alikuwa anajificha uvunguni mwa kitanda. Lakini alipoona kwamba anapata alama za juu zaidi kwenye somo la Kiingereza na Mwalimu wa somo akawa anamtolea mfano kama mwanafunzi bora kwenye somo la Kiingereza akamwomba mama yake aongeze siku za tuition. There is a lot we can do to turn things around starting with the basics.

Saturday, August 22, 2015

The Scholar Denied

"In this groundbreaking book, Aldon D. Morris’s ambition is truly monumental: to help rewrite the history of sociology and to acknowledge the primacy of W. E. B. Du Bois’s work in the founding of the discipline. Calling into question the prevailing narrative of how sociology developed, Morris, a major scholar of social movements, probes the way in which the history of the discipline has traditionally given credit to Robert E. Park at the University of Chicago, who worked with the conservative black leader Booker T. Washington to render Du Bois invisible. Morris uncovers the seminal theoretical work of Du Bois in developing a “scientific” sociology through a variety of methodologies and examines how the leading scholars of the day disparaged and ignored Du Bois’s work" - http://www.amazon.com/The-Scholar-Denied-Modern-Sociology/dp/0520276353

Thursday, August 20, 2015

PROFILING SCHOLARS IN TANZANIA - 4

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PROFILING SCHOLARS IN TANZANIA - 3

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PROFILING SCHOLARS IN TANZANIA - 2

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PROFILING SCHOLARS IN TANZANIA - 1

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PROFILING TANZANIA'S SCHOLARS IN THE DIASPORA - 37

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Uzinduzi wa Kitabu Cha Profesa Mwandosya


Sunday, August 16, 2015

Difficult Dialogues on Pan-Africanism at ZIFF

Thursday, August 13, 2015

PROFILING TANZANIA'S SCHOLARS IN THE DIASPORA - 36

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Our Wedding Jeans

"....Yes, I got married. Imagine me. After years of being told I was too vocal and too knowledgeable for a man to fall in love with me, my detractors have been proved wrong...But why lie; I had believed the critics. Even I didn’t believe I could get married. I had even made peace with God and promised myself that I was no longer going to pretend to be someone other than me, even for the sake of getting a husband. After all, the story of the African existence has been the fight to be ourselves. Missionaries, philanthropists and politicians often imply that we’re not authentic Africans or authentic African women when we are educated, healthy and fighting for freedom, yet they turn around and fight to save those of us Africans who are actually poor, ignorant, oppressed and begging to change them into the educated, health and liberated Africans that they call un-authentic.... Besides, over 15 years ago, I was traumatized by an essay written by a student in my freshman class about her wedding day. I had asked my reading class to write a short essay on – yes, that stereotypical topic – the best day in my life...That essay felt less of a celebration and more of a regret; a regret that there was no other day she will feel special in her life. And I was determined that that would not be my story. I was determined that I would have an impact on the world through my ideas, that I would not need everyone to stand up for me to feel important (my ego isn’t fragile like a politician’s), and that I would have more than one day when I would feel special...Years of reading feminism and the works about freedom written by great African men and women had also made me forget, and thankfully so, that global consumer culture plants in each girl, a dream of being a princess marrying a handsome prince, dressed in a white billowy dress that reminds one of Cinderella or the other European folk tales that shouldn’t be told to African children.So I knew that if I did get married, I probably wouldn’t wear a white dress....And so we wore jeans to our wedding..." - Wandia Njoya

Wednesday, August 12, 2015

Nani Atatuokoa Tanzania - Lowassa au Magufuli?


Nani Atatuokoa Watanzania - Lowassa au Magufuli?

"Historia ya vyama vingi Tanzania inatuonyesha kuwa umaarufu wa masiha ni katika uchaguzi mmoja tu" - Sabatho Nyamsenda: Masiha wa Tanzania 2015 ni Nani?

Chambi Chachage

Hali ilikuwa ni mbaya sana nchini Zimbabwe. Ilionekana hakuna dalili zozote zile za mabadiliko. Wapo waliofikia hata kuifananisha nchi hiyo na Tanzania yetu ya miaka ile tete ya 'kujifunga mkanda'.

Nilipomuuliza Mzimbabwe mmoja aliyeikimbia nchi yake kwa nini kuondoka kwa Rais Mugabe madarakani kutakuwa mwarobaini wa matatizo yao, jibu lake lilikuwa fupi: "Kuondoka kwake kutaleta matumaini". Na hayo matumaini, akasisitiza, yanatosha kuikoa Zimbabwe maana ndiyo yatakayowafanya warudi kujenga nchi.

Kipindi hicho hicho nilibahatika kutazama filamu moja kuhusu harakati mapinduzi katika nchi moja katika mabara ya Amerika. Siku chache, kama siyo moja, kabla ya kuyafanikisha, kiongozi wa mapinduzi hayo aliuliwa. Waandishi wa habari wakabembelezwa waweke pembeni maadili yao ya kazi na kuzingatia hitaji kubwa kwa kumpige picha kana kwamba yupo hai ili wananchi wasipoteze matumaini yatakayofanya waweza kuleta mapinduzi kesho yake.

Leo nimeyakumbuka hayo yote hasa baada ya kusoma makala ya Jenerali Ulimwengu inayosema 'Tusipojifunza kutoka historia yetu hatutaweza kuona yajayo.' Katika makala hayo Jenerali anasema yafuatayo baada ya kueleza jinsi wananchi walivyo na "mfadhaiko mkubwa" kutoka na "zahma" nyingi tu walizo nazo: "Wananchi wanataraji kupata viongozi wa kuwaongoza kutoka katika hali hii, lakini hawawaoni. Mara kwa mara wanapewa matumaini hewa, na baada ya muda mfupi wanagundua kwamba wameghilibiwa."
Lakini wananchi, Jenerali anatukumbusha, "hawaachi na wala hawachoki kuwashabikia wanasiasa wengine kila anapojitokeza mwanasiasa mwingine akatamka maneno yanayoashiria uwezekano wa mabadiliko." Hivi ndivyo ilivyokuwa enzi za Mrema, Mtikila na hata Sokoine, anasisitiza. Nami nakubaliana naye hadi hapo.

Ila Jenerali anaenda mbali zaidi na kusema hivi: "Ndivyo ilivyo sasa na Edward Lowassa. Kwa sababu ambazo mimi binafsi sizielewi, watu wengi wanamuona Lowassa kama mkombozi fulani. Nasema sizielewi sababu zake kwa kuwa sijui ni nini Lowassa anaweza kufanya ili kubadilisha hali ya umaskini iwe ya neema, hali ya kukata tamaa iwe ya kujenga matumaini, hali ya udhaifu iwe ya ukakamavu na kujiamini." Kwa nini haelewi?

Yaani Jenerali haelewi kwamba wananchi siyo wajinga kiasi cha kudhani kwamba hakuna masiha/masihi atakayewaokoa na zahma? Haelewi kwamba ushabiki/unazi wa wananchi kwa wanasiasa - hasa wenye pesa - haumaanisha wanaamini kila wanachokiahidi? Hivi wananchi wetu ni mbumbumbu kiasi cha kuamini kila mmoja atapata nyumba, gari, lapitopu na kadhalika pale mwanasiasa fulani atakaposhinda uchaguzi? Au wananchi ni wajanja/werevu kiasi cha kutambua kwamba huu ni wakati wa walau kugawana utajiri ambao wanasiasa wameuchuma bure kwa posho na dili za 'siasa-biashara'?
Hivi wale waendesha bodaboda na bajaji wanaodai walilipiwa mafuta 'fulu tenki' na kupewa posho ya 'elfu kumi kumi' ili kwenda kwenye 'mafuriko' ya Lowassa jijini la Dar es Salaam wanaamini kabisa kwamba akishinda itakuwa rhuksa tu kuingia katikati ya jiji? Au kwao hii ni fursa adimu ya walau kupata 'kitu kidogo' ambayo wenzao wanayo kila wanapokuwa Bungeni Dodoma na kwenye mikutano ya Kamati za Bunge ambako 'wamehalalisha' posho n.k.?

Pamoja na hayo Jenerali anadai yeye amekuwa "mwanafunzi wa historia ya dunia kwa muda mrefu kidogo" na katika "kuidurusu historia" hajawahi "kuona mtu mmoja, na awe hodari kiasi gani, aliyeweza kubadilisha hali ya wananchi wake kwa uwezo wake peke yake." Hivyo basi, anahitimisha kuwa kutarajia "kwamba tunaweza kupata mabadiliko ya haraka kutokana na mtu mmoja ni aina fulani ya ushirikina ambayo" inamtisha kwa sababu alikwishakuibaini ingawa anadhani "kwamba watu wetu walio wengi, na jamii yetu kwa ujumla, hatuitambui." Sidhani.

Ndiyo, sidhani kama wananchi walio wengi hawaitambui. Pengine wasomi/wanazuoni na wateule/manaizi ndiyo hatutambui. Katika kutafuta mantiki - lojiki - katika kila kitu wafanyacho wananchi wenzetu hasa wale wanaowashabikia wanasiasa wakwasi pengine tunaishia kutotambua kwamba hakuna mantiki kuu zaidi ya ile ya 'hapendwi mtu ila pochi' au 'baniani mbaya kiatu chake dawa' ama 'jungu kuu halikosi ukoko' na heri 'moja shika si kumi nenda uje.'

Unapokuwa na chama tawala kibabe ambacho kimekukatisha sana tamaa miaka nenda rudi na vyama vya upinzani uchwara ambavyo havikupi matumaini, una nini cha kupoteza zaidi ya kutafuta faida ya haraka haraka vinaponyukana? Kama umepata fursa inayotokea tu kila baada ya miaka mitano ya kuugeuza msemo wa 'wapiganapo tembo nyasi huumia' kuwa 'wapiganapo panzi neema kwa kunguru', kwa nini usiitumie tu hiyo nafasi ya kuwa kunguru badala ya nyasi?
Mwanazuoni mmoja analihoji hilo kihivi: "Inasemwa hivi eti mtu huyu ni mchafu anatumia pesa kwani wao hawatumii??? Wanasema Mwalimu [Nyerere] hakumpenda kwani yupi alimpenda? Wanasema Mwalimu alisema hafai kwani kipi aliacha kinafaa?"

Nachelea kusema wananchi wanajua kwamba wako kwenye mtanziko wa kuchagua kati ya kuliwa na zimwi walijualo au kuogelea kwenye bahari pana yenye kina kirefu. Hivyo, kwa kuwa 'hakuna namna nyingine' sasa baadhi yao wameamua tu kujiunga - na kufaidika kwa hali na mali - na safari ya matumaini. Kwao chama tawala chenye kiburi ni kama Mugabe tu hivyo hawajali kikiondoka madarakani hata kama ni kwa matumaini hewa.

Asili huchukia ombwe.

Agrarian South Summer School – 2016

Call for Participation

Agrarian South Summer School – 2016

Progressive Social forces, Gender and the Agrarian Questions

Organizer:

Agrarian South Network, hosted by the African Institute for Agrarian Studies (AIAS).

When?

January 18 to 22, 2016.

Where?

Harare , Zimbabwe.

How does it work?

The summer school is a five days full time plenary event where participants are encouraged to present, listen and debate about their struggles, work, research and advocacy connected to the present processes of rural and agrarian transformations in the South.

The aim of the school is to bring together the diverse experiences of movements, NGO’s, policy makers and academics in order to strengthen our capacities of understanding the current conjuncture.

How to participate?

In January 2016, AGS Summer School reaches its 8th Edition aiming to improve the participation of academics, activists and policy makers from all over the world by anticipating the call for submissions and applications in order to allow potential participants to better plan their agendas and contributions.

As the title indicates the 2016 edition addresses two major issues: Progressive Social Forces and their roles in the local, regional, continental and global agrarian questions; and Gender Relations in the Changing Agrarian Political Economies in the South. The participants elected both themes during the 2015 edition.

There are three major forms of participation: presenting papers, reporting interventions and struggles, and as a participant with no presentation.

The key issues are designed to occupy three of the four indoor days of the Programme (one of the days is usually dedicated to a field trip). The remaining day will be open, as a General Issues session, for themes and presenters whose work do not fit into the themes to present their reflection on critical and pressing debates on contemporary rural, land and agrarian issues.

As the Gender Relation theme will be dedicated to debate a Special Issue of the Agrarian South Journal to which the call for submission is already closed, we would be glad to receive proposals for the Progressive Rural Social Forces and for the General Issues sessions.

How to present?
To present a paper you must submit a title and a short abstract (10 lines), suggesting in which session should your work be allocated (Progressive Rural Social Forces or General Issues).
To present reports of policies, interventions and struggles you only need to provide a title that describes the general content of the presentation.

Deadlines:

Paper proposals – 30/August/2015
Reports – 30/October/2015

All prospective participants regardless of being presenters or not must confirm their participation by 01/November/2015.

Language:
The lingua franca of the school is English but we strongly encourage the engagement of non English-speaking participants. As most of us from the South don’t have the English as our mother language, we have been able to provide a friendly environment where another participant can easily translate presentations in Spanish, French and Portuguese.

Financial support:

The AGS Network encourages potential participants to raise their own funds. In order to promote generational, demographical and gender diversity the organisation will look for funds (always limited) to support applicants with no funding options.

Contacts, questions and submissions:

Marcelo Rosa

Walter Chambati 

Monday, August 10, 2015

A Tale of Two...?

Friday, August 7, 2015

Tamasha la Jinsia-Tanzania Gender Festival 2015

Wednesday, August 5, 2015

Public Seminar on Labour Regimes and Farming


Karibu kwenye ulingo wa kutafakari kuhusu tunapotoka,tulipo,tuendako na namna ambavyo tutafika huko tuendako/Welcome to a platform for reflecting on where we are coming from, where we are, where we are going and how we will get there

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