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.

BOFYA HAPA KUONA UHAKIKIZAIDI WA RIWAYA YA MFADHILI NA KUPAKUA PDF

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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!

BOFYA HAPA KUPATA UHAKIKI WA FANI NA MAUDHUI

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