THREE SUITORS ONE HUSBAND PLAY ANALYSIS BY OYONO MBIA (Hassan Lemunje)

I

THREE SUITORS ONE HUSBAND
PLAYWRIGHT: OYONO MBIA
SETTING: MVOUTESSI VILLLAGE-CAMEROON
 

TITLE
The title of the play is “Three Suitors One Husband”. Tracing through the play we find
that it has a close connection with the content of the play. The following are the three suitors and one husband from “Three suitors One Husband”;
I. The first suitor is Ndi, a young hardworking farmer from Awae who proposes to marry
Juliette and pays the sum of 100,000/= francs. Unfortunately for him he does not succeed to marry Juliette. As the second suitor overpower him.
II. The second suitor is Mbia, a rich civil servant from Sangmelima who proposes to
Marry Juliette and pays the sum of 200,000/= francs plus a lot of things that he has to bring along on top of the bride price to have the marriage settled. He too does not succeed to marry Juliette.
III. The third suitor is Tchetgen, a rich trader/businessman from Bamileke who pays the
Maximum of 200,000/= francs for Juliette. He does not succeed to marry Juliette since the family wants him to pay 300,000/=francs. He is not interested and moves away.
IV. The husband is Oko a young educated man from Ambam who succeeds to marry
Juliette after paying the required amount 300,000/= francs at once. He manages to pay the money after being assisted by Juliette who steals the money her father received from the previous suitors and the two get married legally.

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UHAKIKI WA KIVULI KINAISHI BY SAID A. MOHAMED

 JINA LA KITABU: KIVULI KINAISHI

MWANDISHI: SAID A. MOHAMED

WACHAPISHAJI: OXFORD UNIVERSITY PRESS

MWAKA: 1990

UTANGULIZI

Kivuli Kinaishi ni tamthiliya inayojadili na kuchambua matatizo mbalimbali yanayozikabili jamii zetu. Matatizo hayo ni kama vile uongozi mbaya,rushwa,kukosekana kwa haki,kuwepo kwa matabaka katika jamii,Ushirika na uzembe kazini.Kwa kutumia dhana ya Giningi mwandishi amefaulu sana katika kujadili matatizo yao.

UJENZI WA TASWIRA

Unga  wa ndere – Itikadi zinazomfanya mtu katika tabaka tawala akubalike na kushika miiko yaani elimu ya kuwapumbaza watawaliwa ili waone kila kinachofanywa na tbaka tawala ni sawa.
Unga wa rutuba – elimu ya kujitambua katika jamii na kujitambua nafasi yako na kuwa na uwezo wa kuelimisha wengine.
Sauti – mawazo ya tabaka la chini lililoathirika kutokana na utawala wa Bi Kirembwe.
Kivuli kinaishi – mawazo ya kimapinduzi yaliyokwisha pandikizwa kwa vizazi vipya ili kudai haki na usawa.
Uchawi – itikadi za viongozi wasiotaka mabadiliko.
Giningi – ngazi ya utawala wa juu katika jamii.
MANDHARI

Mwandishi ametumia mandhari ya Kitanzania kutokana na kutajwa kwa  miji kama vile Unguja  na Pemba.Vilevile mambo kama rushwa,uongozi mbaya na hali ngumu ya maisha vinaashiria nchi za dunia ya tatu kama vile Tanzania,ambapo baadhi ya viongozi hutumia vibaya madaraka yao.

JINA LA KITABU

Jina la kitabu linasadifu yote yaliyomo ndani ya kitabu.Kitaswira linaashiria mawazo ya kimapinduzi yaliyopandikizwa na Mtolewa kabla hajauawa ambayo vizazi vipya vilivyofuata viliyatumia hadi vikaleta mapinduzi.


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NA KUSIKILIZA UCHAMBUZI WA FANI NA MAUDHUI*

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UHAKIKI WA RIWAYA YA MFADHILI KIDATO CHA 5_6 BY HUSEIN ISSA TUWA

JINA LA KITABU: MFADHILI.

MWANDISHI: HUSSEIN TUWA

MCHAPISHAJI: MACMILLAN

MWAKA: 2007

Utangulizi kuhusu Riwaya
Mfadhili ni riwaya iliyoandikwa na Hussein Tuwa, ni riwaya inayoongelea juu ya penzi zito baina ya watu wawili, Gaddi Bullah na Dania Theobald na jinsi ambavyo penzi hilo linavyoingiliwa na mitihani,majaribu na misukosuko mikubwa na namna ambavyo kila mmoja anavyojaribu kukabiliana na hiyo misukosuko. Ni riwaya inayogusa moyo na isiyochosha kusomwa na wasomaji wa kila aina.
Mwandishi Hussein Tuwa pamoja na kuandika riwaya hii, pia ameandika riwaya nyingine inayoitwa, Mkimbizi.
Utangulizi kuhusu uhakiki wa riwaya hii
Tunapofanya uhakiki wa kazi za fasihi huwa tunachambua vipengele mbalimbali  vya fasihi, vipengele hivyo ambavyo huchambuliwa ni fani na maudhui, katika fani huwa tunajishughulisha na Vipengele kama, wahusika, mandhari, mtindo, muundo, matumizi ya lugha, jina la kitabu na jalada, wakati katika maudhui huwa tunashughulika na vipengele kama vile dhamira, migogoro, ujumbe, falsafa ya mwandishi, mtazamo wa mwandishi.

*JINA LA KITABU*
Tukianza na jina la kitabu, jina la kitabu ni Mfadhili, kwa mujibu wa Kamusi ya kiswahili Sanifu [1981] nenoMfadhili limefasiliwa kuwa ni, “Mtu anayemfanyia wema mkubwa mtu mwingine” Kwa maana hiyo basi, kwa kiasi kikubwa jina la kitabu linasadifu yale yanayozungumzwa katika riwaya hii. Kwa mfano tunaona baada ya Dania kuanza kuumwa na Daktari kuthibitisha kuwa ana tatizo la ini juhudi za kumtafuta mfadhili atakayejitolea ini lake lipandikizwe kwa Dania zinafanyika kama mwandishi anavyosema; “Hawakuwa na la kufanya zaidi ya kuanza kutangaza kwenye vyombo vya habari vya ndani na nje ya nchi kuomba wasamaria wema watakaopenda kujitolea sehemu ya ini kumfadhili mgonjwa…” [Uk. 134]
Baada ya Juhudi zote kufanyika za kumtafuta mfadhili kufanyika hatimaye Mwandishi anaonesha kupatikana kwa mfadhili huyo, Mwandishi analithibitisha hili anaposema; “Nina taarifa njema muhimu kwetu sote…hatimaye mfadhili amepatikana!” [Uk 137]
Mwandhishi anamuonesha Gaddi Bullah kuwa ndiye aliyejitolea ini kumfadhili Dania na hivyo kuokoa uhai wa Dania, kama mwandishi anavyothibitisha akimtumia muhusika Dokta Virani anapomwambia Dania; “Gaddi Bullah ndiye mfadhiri wako Dania…” [Uk 140]
Vilevile jina la kitabu linasadifu yale yanayozungumzwa katika riwaya kwa sababu tunamwona Dania baada ya kupona anakuwa akijiuliza kila mara ni nani mfadhili wake? swali ambalo limekuwa likiusumbua moyo wa Dania, kama mwandishi anavyosema; “Ila sasa akili yake ikawa inajiuliza swali moja kila siku. Mfadhili wake ni nani?” [Uk 139]
Pia swala la ufadhili linajitokeza kwa Jerry amabaye anapata ufadhili wa kwenda kusoma Marekani, kama Mwandhishi anavyosema; “…Alikuwa amepata ufadhili wa shirika moja la kimataifa ambalo huwa linapokea maombi mengi sana ya ufadhili kuliko uwezo uliopo…” [Uk 83]
Pamoja na hayo kuna ufadhili mwingine unaofanywa na Dokta Virani kwa Bi. Hanuna, baada ya Bi. Hanuna kukamatwa na polisi na kuwekwa rumande ni Dokta Virani ndiye anayemfadhili kwa kumtoa kwa dhamana kama mwandhishi anavyosema; “Dokta Virani alipopata taarifa alihangaika huku na huko kumpatia dhamana, lakini ilishindikana.” Mwandishi anaendelea kusema; “Siku iliyofuata, Dokta Vilani alifanikiwa kumtoa kwa dhamana.” [Uk 127]
Ufadhili unaofanywa na Mama Mlole kwa Dania na Gaddi Bullah, licha ya kuwa Dania na Gaddi Bullah kuwa na matatizo ambayo yangeweza kuwafukuzisha kazi, Mama Mlole anafanya juhudi kubwa kushawishi uongozi wa kampuni ili waweze kuendelea na kazi kama mwandishi anavyosema akimtumia muhusika Mama Mlole anaposema; “Ndio…na kwa hatua aliyofikia, ilibidi aachishwe kazi, lakini kwa kumsaidia, nikiwa kama Afisa Utumishi wa kampuni, nilipendekeza apewe likizo….nilifanya kazi ya ziada kuushawishi uongo wa kampuni juu ya hili, jinsi nilivyofanya kazi ya ziada kulishawishi lile jopo la wakaguzi kule Arusha kukupa wewe nafasi nyingine…badala ya kukufaukuza kazi…”   [Uk 88]
Hivyo basi kwa ushahidi huo tunaweza kusema jina la kitabu linasadifu yale yote yanayozungumzwa katika riwaya hii.

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THE LION AND THE JEWEL PLAY ANALYSIS BY WOLE SOYINKA (Teacher Hassan Lemunje)

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PLAY TITLE: THE LION AND THE JEWEL
.

PLAYWRIGHT: WOLE SOYINKA.

PUBLISHERS: OXFORD UNIVERSITY PRESS.

PUBLICATION: 1963.

A: CHARACTERS AND CHARACTERIZATION.

i). SIDI.
-The Village Belle
ii). LAKUNLE.
-A School teacher
iii). BAROKA.
-The ‘Bale’ of Ilujinle
iv). SADIKU.
-Baroka’s head wife
iv). AILATU.
-Baroka’s favourite
v). OTHERS.
-Village girls
-A Wrestler
-A Surveyor
-School boys etc.

Story Structure
This text has arranged its events in chronological order. The playwright has divided this play into three parts being MORNING, NOON and NIGHT.
To begin with MORNING the playwright introduces a text by portraying at a Schoolmaster named LAKUNLE who is shown in the classroom with his students teaching. Shortly, it is portrayed on a Village Belle named SIDI who is shown passing at school making a teacher leave a class and follow her.
Also, this part introduces an expository part as LAKUNLE is portrayed asking a hand of marriage from SIDI but they are in disagreement on the issue of paying the bride price.
Moreover, this part introduces some girls who join hands to LAKUNLE’s and SIDI’s conversation being followed with a traditional dance on the lost traveler. This part ends by the arrival of BAROKA the village Bale who accuses LAKUNLE of stealing a village maidenhead even though he didn’t go.
Furthermore, by realizing the contribution brought by a schoolmaster especially in telling where the society goes wrong. Also, this part builds suspense by portraying BAROKA being in strong desire of marrying another wife as some five full five months has passed since he married.
At NOON, the playwright portrays on SIDI being with LAKUNLE on the way from fetching firewood then they meet with SADIKU who is BAROKA’s eldest wife being sent by BAROKA to ask a hand for marriage as his last wife. The part reveals LAKUNLE’s sadness after hearing the news; however SIDI tells SADIKU that she won’t marry BAROKA. The part goes on depicting BAROKA’s reply after SIDI’s protest on his hand of being a last wife as he makes a trick by laying SADIKU that he is impotent.
At the NIGHT part portrays on SADIKU’s emancipation as she is happy from her husband’s impotence. The part reveals SADIKU singing a song of victory and sharing the story with SIDI the thing which reveals ignorance as SIDI goes to attend at BAROKA’s supper with an intent to mock him unfortunately BAROKA becomes brave and ruins SIDI by having sex with her and destroying her virginity the thing which hurt her a s she realizes it was a trick to traps her. At last this part portrays on illusion as SIDI is married by BAROKA and not LAKUNLE adhering to the custom of marrying a first man who met such a lady.
To sum up a plot of this play, the playwright has began an exposition part by naming it as MORNING where a schoolmaster named LAKUNLE is portrayed teaching; with no time a beautiful girl named SIDI passes the school compound the thing which attracts a schoolmaster, making him leave a class following the girl to ask a hand of marriage.
Rising action begins when LAKUNLE and SIDI are portrayed in disagreement on the issue of paying bride price, being followed with the coming of GIRLS where singing and dancing are portrayed ending by LAKUNLE being accused by a chief BAROKA of stealing a village maidenhead.
Climax is portrayed at a part named NOON, where BAROKA is revealed sending his eldest wife named SADIKU to seduce SIDI marry him as a last wife. This thing made LAKUNLE sad but SIDI opposes the chief’s idea by portraying that BAROKA is older than her. This part ends when SADIKU informs the chief on SIDI’s refusal at his order, the thing which made BAROKA plan a trick of importance in order to trap SIDI.
Falling action comes at a part named NIGHT where SADIKU is portrayed singing, celebrating on women’s emancipation and victory over men’s oppression as chief has became impotent. This makes SIDI attend at chief’s supper as a way of mocking him.
SIDI’s attendance at Chief’s supper leads to a last part of resolution as SIDI is portrayed being deceived by a chief, making sex with him the practice which made her loose her virginity. This event builds an illusion as SIDI had to marry the chief instead of LAKUNLE a schoolmaster.


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THE WONDERFUL SURGEON POEM ANALYSIS BY CHARZ MLOKA (Teacher Hassan Lemunje)

THE WONDERFUL SURGEON

(DAKTARI BINGWA WA UPASUAJI/MALAYA/KICHECHE)

Peem By Charz Mloka
*
In the street they call him,
the hero of butterflies,
or the kingfish.
Those are nicknames,
given to the surgeon,
wonderful the most,
we 're told there has even been.
*
In character a cool,
hardworking the most,
serious the face,
always busy looking guy,
But wonderful! Really wonderful!
*
In his theatre's he operates,
The wonderful surgeon,
how to flatter he knows,
those patients who pass in his hands,
passing for operation, even if no operation they need.
*
One day he took a girl,
to put to operation he was,
whom people around him thought,
a dance girl she was, not at all like the patient
by the way she dressed,
with timid eyes she looked.
*
But no longer she appeared,
in the way they thought,
to the operation-maniac surgeon,
whom she went to.
The surgeon of relays
Ten operations a day
Was his tradition
The wonderful surgeon
Mad an oddity of the year,
on the day he brought home a woman,
for the same practice.
*
The day, as i recall,
the patient may well have been a loose ball,
some where he collected,
to the theatre he took,
in fact, in the room the surgeon rents,
living with fellow tenants.
*
At midnight it was,
no one could fall asleep,
as the wonderful surgeon performed,
the marvelous operation.
"Isiiii! Isiiii! " the woman groaned.
She cried and cried
Gasped with tears,
in melodic tune.
Could she be reciting stupendous song,
uttering pleasing words, for the ear to hear,
causing bachelor boy,
watchmen all night.
Some touching their euphemisms,
others thinking of modelling,
on the surrogate surgeon.
*
The woman continued, up and down,
"Assssssss! Assssssss! Yeeesss! Yaaaaaah!"
She sang and sang and sang,
squeezing her voice, involuntary,
voice coming out through the nose.
"my lovely surgeon!" said the woman through the nose.
"You are getting me to the touch! "
"Assssssss! ooooooh! " she continued,
"......But! But......! You are dead!
I'm infected!
Iam infected" said she repeatedly in a low voice,
the voice echoing on the corrugated iron sheets above.
*
The surgeon stopped awhile,
looking up and down
Not sure, did he hear right?
He thought of the operation he was performing,
done without gloves.
"What, what did you say? "
He asked hoping he would hear something else.
"I, I'm infected!" He heard right this time.
"Infected of what?" he demanded,
his body and dicky shrinking,
"AIDS!"
"Whaaaaat....?"
"AIDS, Ngoma!" she repeated,
"You are picked a bomb! I'm the bomb!"
*
In the house, everyone was stunned,
none was prepared for the message,
the message that came after the sweet song,
tears freely rolling down the cheeks.
Breaking into laughter, sad laughter.
"Assssssss! They mimicked the amazing woman"

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FUNGATE YA UHURU UHAKIKI BY MOHAMED KHATIBU (Teacher Hassan Lemunje)

KITABU: FUNGATE YA UHURU

MWANDISHI: MOHAMED S. KHATIBU

WACHAPISHAJI: DUP

MWAKA: 1988

UTANGULIZI

    Fungate ni kipindi cha siku saba baada ya harusi..Ni kipindi ambacho Bwana na bibi harusi hula na kunywa tena milo ya kuchagua wakati wote wa fungate.Fedha na vifaa vitumiwavyo na maharusi huwa ni vya kuazima au kuchangiwa(si lazima viwe vyao) Wanapewa  kutoka kwa ndugu na jamaa na hata na vijana wa kuwahudumia.Wachangaji hufanya hivyo kwa sababu wanajua kuwa fungate ni ya muda mfupi(siku saba tu),hivyo huvumilia.

Fungate ni lazima iwe na kikomo.Ikizidisha kikomo hicho ibadili jina labda iitwe unyang’anyi,ulimbwende,uvivu,uzembe au jina lolote lenye kashfa hasa unafiki au usaliti.Mwandishi wa diwani hii ameimwaga ghadhabu hiyo kwa hao maharusi waliohesabu ukarimu wao kuwa ni upumbavu.

Uhuru:Uhuru ni neno linalopendwa sana na wanasiasa wa ubepari au ujamaa.Hekaheka za uhuru(kudai,kuomba au kupigania) zinaweza kufananishwa na shughuli za kutafuta mchumba,kupeleka posa kulipa mahari,na kufunga ndoa.

Katika kipindi chote cha uhuru, watu, hususani viongozi,hufurahi na kufanya sherehe ambazo huwagharimu raia-mali na vitu mbalimbali.Lakini kwa kuwa uhuru ni kitu cha thamani kama maharusi,raia hukubali kugharimia sherehe hizo.Lakini pia sherehe za uhuru kama fungate hutazamiwa iwe ya muda mfupi –labda mwezi  mmoja au miwili.

Raia wanchi zilizopata uhuru barani Afrika walikuwa na shauku ya kupata maendeleo lakini hawajafikia lengo lao hadi sasa kwa sababu viongozi wetu wanaendeleza Fungate ya Uhuru.Hivyo viongozi wanchi za Afrika wamewasaliti wananchi wao waliowachagua.Katika utangulizi mwandishi anasema ;

Nikate tama,

Kwani tuendavyo,hatufiki,

Vile ipasavyo,hayakamiliki,

Mambo yalivyo,ni unafiki,

Tumesalitiwa!

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EAT MORE POEM ANALYSIS BY JOE CORRIE

TITLE: EAT MORE
 
                                     POET: JOE CORRIE
“Eat more fruit”, the slogan says
  More fish, more beef, more bread
  But I’m on unemployment pay
  My third year now and wed

  And also I wonder when I`ll see
  The slogan when I pass
  The only one that would suit me
  “Eat more bloody grass”

Guide questions
What is this poem all about?
Eat More is a poem which is about eating balance diet. It addresses on an individual’s feelings toward the commercial slogan which insists people to eat balance diet while most of them are poor.

What kind is this poem?
Eat More is a lyric poem. It expresses on the strong feelings of poor people about a commercial slogan which emphasizes on all people to eat balance diet while most of them are poor.

Who speaks in the poem?
A poet portrayed as poor person is the one who speaks in the poem. The persona is angry, bitter and unhappy complaining on the commercial slogan which insists all people to eat balance diet while most of them are poor and cannot afford to buy items needed for balance diet.

What is the mood of the persona?
The mood of the persona in Eat More is angry, satirical and sad

What are the possible themes portrayed in this poem?
-In Eat More there are themes portrayed like;
a). Balance diet b). Unemployment c). Poverty d). Protest e). Hypocrisy f). Classes

Examine the figures of speech used in this poem
a). Personification
Eg Slogan say

 b). Tautology

 c). Symbolism
Eg
Slogan for Authority
Bloody Grass for poverty
Beef,meat,bread for Upper class

d). Satire
Eg Eat more Bloody Grass
e). Imagery

Identify the lessons portrayed in this poem
a). Balance diet builds stronger health to people b). Unemployment stagnates development
c). Poverty make people fail to eat balance diet d). Protest can make people get their rights
e). Hypocrisy is not good in the society because it can lead to misunderstandings between people

How far is this poem related to what happens in the society today?
Eat More is related to what happens in the society because it portrays on issues like Balance diet, unemployment, Poverty, Protest, Hypocrisy and Classes which are happening every day.

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A FREEDOM SONG POEM ANALYSIS BY MARJORIE OLUDHE MACYGOYE

A FREEDOM SONG POEM BY MARJORIE OLUDHE MACYGOYE.
                                                   

A FREEDOM SONG

BY Marjorie Oludhe Macgoye (Kenya)

 

Atieno washes dishes,

Atieno plucks the chicken,

Atieno gets up early,

Beds her sucks down in the kitchen,

Atieno eight years old

Atieno yo.

Since she’s my sister’s child

Atieno needs no pay

While she works my wife can sit

Sewing each sunny day,

With her earning I support

Atieno yo.

Atieno’s sly and jealous

Bad example to the kids

Since she minds them, like a school girl

Wants their dresses, shoes and beads.

Atieno ten years old,

Atieno yo.

Now my wife has gone to study

Atieno’s less free,

Don’t I feed her, school my own ones,

Pay the party, union fee

All for progress? Aren’t you grateful,

Atieno yo?

Visitors need much attention,

Specially when I work nights.

That girl stays too long at market

Who will teach her what is right?

Atieno rising fourteen,

Atieno yo.

Atieno’s had a baby

So we know that she is bad

Fifty-fifty it may live

To repeat the life she had,

Ending in post partum bleeding

Atieno yo.

Atieno’s soon replaced

Meat and sugar more than all

She ate in such a narrow life

Were lavished in her funeral

Atieno’s gone to glory

Atieno yo.

INTRODUCTION

Biography Edit

Born Marjorie King in 1928 in Southampton, England,[1] Marjorie travelled to Kenya to work as a missionary in 1954. She worked at the S.J. Moore Bookshop on Government Road, now Moi Avenue in Nairobi, for some years. There she organised readings that were attended by, among others, Okot P'Bitek, author of Song of Lawino, and Jonathan Kariara, a Kenyan poet. She met Macgoye, a medical doctor, and the two were married in 1960.[1]

In 1971, an anthology entitled Poems from East Africa included the acclaimed poem "A Freedom Song".[1] Her 1986 novel Coming to Birth won the Sinclair Prize[1] and has been used as a set book in Kenyan high schools.[citation needed]

Marjorie Oludhe Macgoye died on 1 December 2015, at her home in Nairobi.[3]

(Google Wikipedia)

UNDER THIS DISCUSSION WERE GOING TO COVER POSSIBLE QUESTIONS LIKE

>What is the poem about

>Tone

>mood

>Poetic devices

>Rhyme Schem 

>Relevance

>messages

> Possible Themes like

     Child labour

     Oppression

      Humiliation

     Hypocrisy

     Poor parental care

    Exploitation and others

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BOFYA HAPA KUTUMIWA UHAKIKI WA VITABU VYETU KATIKA SIMU YAKO USIKILIZE OFFLINE (Hassan Lemunje)

BOFYA HAPA UWEZE KUTUMIWA KWENYE SIMU YAKO

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UHAKIKI WA RIWAYA YA VUTA N`KUVUTE BY SHAFI ADAM SHAFI (Teacher Hassan Lemunje)

UHAKIKI WA RIWAYA YA VUTA N’KUVUTE

KITABU- VUTA N’KUVUTE

MWANDISHI – SHAFI ADAM SHAFI

WACHAPISHAJI – MKUKI NA NYOTA PUBLISHERS

MWAKA – 1999
 

Utangulizi

Riwaya hii inazungumzia matatizo mbalimbali yanayoikabili jamii yetu kwa sasa. Matatizo hayo ni kama vile matabaka,Unyonyaji, umaskini, ndoa za kulazimishwa, wivu katika ndoa, na Mengineyo mengi..

Maudhui

Dhamira kuu: Ukombozi

Katika kujadili Suala la ukomboz mwandishi anaonesha Katika Nyanja kuu NNE ambazo ni:

1.UKOMBOZI WA KIFIKRA
Mfano Yasmini Kutoroka Utawani Inaashilia kuwa alikua amejikomboa kifikra na aliona kuwa anaonewa

2.UKOMBOZI WA KIUTAMADUNI.

Unajidhihirisha pale ambapo Yasmini Anapinga baadhi ya mila ikiwemo ile ya kuwekwa utawani na kulazimishwa kuolewa na mtu asiyemtaka hivyo Kupinga kwake ni ishara tosha ya UKOMBOZI WA kiutamaduni.

3.UKOMBOZI WA KISIASA

Unajidhihirisha kupitia Harakati za Denge na Kundi lake kutaka Kujikomboa na Kujitawala wenyewe.

4.UKOMBOZI WA KIUCHUMI.

Huu pia unadhihirishwa na Harakat za Kundi la Denge kujikwamua kutoka kwenye minyororo ya Ukoloni ili kuwa Huru na kumiliki Njia Zote za Udhalishaji Mali

#Dhamira Nyinginezo Tutakazo Jadili Katika Makala Hii ni Pamoja na#

>Usaliti
>Suala la Mapenzi
>Wivu
>Matabaka
>Umasikini
>Unyonyaji
>Huruma
>Nafasi ya mwanamke katika Jamii.


Migogoro

a)Yasmin v/s wazazi wake
b)Yasmin v/s Raza
c)Yasmin v/s Denge
d)Denge v/s serikali
e)Yasmin v/s Mwajuma
f)Yasmin v/s Koplo Matata
Msimamo

Mwandishi anaonesha msimamo wa kimapinduzi kwani ameonesha wazi kuwa jamii yetu ina baadhi ya mila na desturi zilizopitwa na wakati, hivyo jamii lazima izifutilie mbali.

Falsafa

Mtunzi anaelekea kuamini kuwa mapenzi ya kweli yatapatikana katika jamii ikiwa kutakuwa na uhuru wa kuchagua yule unayemtaka, badala ya kulazimishwa na wazazi.

Fani

Muundo

Mwandishi ametumia muundo wa moja kwa moja. Anaanza masimulizi yake kwa kuelezea ndoa ya Raza na Yasmin, Yasmin kumwacha Raza, Yasmin kwa Mwajuma, Yasmin kuolewa na Shihab na mwisho ndoa ya Yasmin na Bukheti.

Mtindo

Mwandishi ametumia mtindo wa monolojia (masimulizi) kwa kiasi kikubwa ingawa pia kumejitokeza dayalojia. Katika kuukamilisha mtindo wake msanii pia ametumia barua (uk. 168), nyimbo (uk. 85-86). Pia nafsi zote tatu zimetumika.

Matumizi ya lugha

Mwandishi ametumia lugha rahisi inayoeleweka hata kwa msomaji wa kawaida, pamoja na misema, methali,tamathali za semi na mbinu nyingine za kisanaa.

Misemo/Nahau

a)Kumpaka mafuta kwa mgongo wa chupa (uk. 205)
b)Hujui kama mkono wa serikali ni mrefu (uk.71)
c)Wacha kutia chumvi (uk. 54)
d)Hana mbele wala nyuma (43)
e)Alipiga moyo konde (uk. 42)
f)Kuna dansa la kukata na shoka (uk.35)
g)Maji yamezidi unga (uk. 15)
Methali

a)Asiyekubali kushindwa si mshindani (uk. 271)
b)Mwangaza mbili moja humponyoka (uk. 230)
c)Mzoea punda hapandi farasi (uk. 207)
d)Heri nusu shari kuliko shari kamili (uk.42)
Tamathali za semi

Tashibiha

Bwana Raza amekaa juu ya kiti amevimba kama kiboko (uk. 9)
Kijana yule aliyekuwa na macho makali kama kurunzi (uk. 13)
Ametoa macho kama chui (uk. 31)
Yeye na ndani na ndani nay eye kama mwari (uk. 33)
Mweupe kama mgonjwa wa safura (uk. 82)
Tashihisi

Chumbani mle watu wakaanza, hawaonani na mbu wakaanza kujiandaa kwa karamu yao (uk. 194)
Nuru ya jua iliingia kwa hamaki chumbani mle na ilikashifu uchafu wote wa chumba kile (uk. 49)
Tabaini

Mabinti waliolelewa wakaleleka, waliofunzwa wakafunzika, waliotunzwa wakajitunza (uk. 85)
Hatua si hatua, mseto si mseto, ugali si ugali (193)
Sina shoga, sina jirani, sina jamaa, mimi na ndani na ndani na mimi, sirudi sirudi (uk. 211)
Mbinu nyingine za kisanaa

Takriri

Yeye hakuona isipokuwa Yasmin, Yasmin, Yasmin gani naye? (uk. 84)
Haweshi, ingia toka na kila wakija Denge, Denge na umewakosea nini hasa? (uk. 86)
Haya tunywe, tunywe kwa afya ya mgeni wetu (uk. 26)
Mjalizo

Raha ya kuwa karibu naye wakaongea, wakacheka, wakafurahi (uk. 14)
Kula mkate wa ufuta, mkate wa maji, mkate wa mayai (uk. 80)
Mdokezo

Naona siku hizi…….(uk. 15)
Unani…..(uk. 16)
Mbona unaogopa dada, unafikiri si……(uk. 25)
Halafu kanigaia shilingi ishirini na ……..(uk. 67)
Tanakali sauti (Onomatopea)

Oooooh, Yasmin alijilaza kitandani akapumua kwa machofu ya safari aliyokwenda (uk. 44)
Ngo, ngo, ngo, aligonga mlango (uk. 8)
Matumizi ya Kiingereza

Passing showa (uk. 17)
Brother, you fool (uk. 31)
Come on (uk. 32)

Mandhari

Riwaya hii imetumia mandhari halisi ya visiwa vya Unguja, maeneo ya Tanga na Mombasa –Kenya. Lakini matukio mengi yamefanyika Unguja. Vilevile kuna mandhari ya dukani, gerezani, baharini, nyumbani, mtaani, baa, klabuni, n.k

Jina la kitabu

Jina la kitabu linasadifu vizuri yaliyomo ndani ya kitabu hiki. Msanii anaonesha mivutano mbalimbali katika kitabu hiki.

Kwanza kuna mvutano kati ya Yasmin na wazazi wake. Huu unatokana na Yasmin kumwacha mume wake Raza ambaye wazazi wake walimlazimisha aolewe naye.

Pili, kuna mvutano kati ya Yasmin na Raza. Yasmin hakumpenda kabisa Raza, kwani kiumri Raza alikuwa ni sawa na baba yake wa kumzaa. Hivyo katika maisha yake ya ndoa na Raza wakawa na mivutano ya kila siku.

Tatu, kuna mvutano kati ya wakoloni na vijibwa vyao na wananchi wa kawaida wakiwakilishwa na Denge, Chande, Sukutua, Mambo na wengine. Hawa wanataka uhuru wa kujiamulia mambo yao wenyewe, wanataka uhuru wa kumiliki njia kuu za uchumi badala ya wakoloni.

Nne, kuna mvutano kati ya Yasmin na Shihab. Huu unatokana na wivu wa kimapenzi. Shihab alikuwa na wivu sana kwa mke wake, matokeo yake akamnyima uhuru kwa kumweka utawani hatimaye Yasmin akamkimbia.

Mwisho, kuna mivutano ya kinafsia ambayo iliwahusu wahusika wenyewe. Hawa walikuwa na migongano ya kimawazo katika vichwa vyao. Mfano ni Yasmin, Bukheti, Denge, n.k

Kufaulu kwa mwandishi

–         Mwandishi amefaulu sana kwa kuonesha mvutano wa vijana na wazee.

–         Kifani amefaulu sana hasa katika uteuzi mzuri wa lugha na ujenzi wa wahusika. Lugha ni rahisi na inayoeleweka kwa kila mtu.

Kutofaulu kwa mwandishi

–         Suluhisho la mgogoro kati ya wakoloni na wananchi halijaoneshwa, kwani tunaona tu wapigania uhuru wanawekwa ndani na wengine wanatoroka kwenda nje ya nchi. Je, hawa watu watatumia mbinu gani katika kujikomboa? Msanii hajaonesha.

–         Matumizi ya lugha ya Kiingereza ni udhaifu mwingine  wa msanii, kwani mtu asiyefahamu lugha hiyo hataweza kuelewa ujumbe uliomo kwa urahisi.

–         Msanii hajaonesha mipaka ya uhuru unaotakiwa kwa watoto wetu. Kwa mfano, Yasmin ametumia uhuru wake wa kumchagua Shihab lakini naye ndoa yao haikudumu. Au uhuru wa Yasmin wa kuolewa na kuachika ndio uhuru unaotakiwa? Msanii hajaonesha vizuri.

Makala hii imeandikwa na:
Mwalim Mohamed Kahana
Contacts: 0715065259

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