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.
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
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.
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
Passed Like a Shadow is a novel written by Bernard Mapalala, a Tanzanian author. The book was first published in 2006. The novel chronicles how the slim (UKIMWI) disease, HIV/AIDS slithered its way into Adyeri's and David's families and the resultant effects of its intrusion in both families.
STORY OVERVIEW
Mapalala begins his masterpiece by a prologue in which he cites the real example in Dar es Salaam Tanzania, where a passenger boarded a bus from Kinondoni on his way to hospital. The man appears to have lost his weight in a span of time, and he is very suspicious about the blood test that he is about to go and perform
The laboratory technician was his friend who had an ambiguous moment when it comes on giving out the test results. The man’s test truly indicated that he was HIV positive
While the technician asks himself severally on how he will give the results to his friend, he remembers the way he attended the funerals of his own three blood brothers in Bukoba.
The disease seems to unite the whole East Africa
CHAPTER ONE
The author cites in Adyeri’s home where a sister called Abooki cooks a very delicious meal, then after eating, the father appears while staggering due to his high intake of alcohol, Abooki brings some food for her father where Atwoki (Abooki’s brother) spills the food tray.
The struggles begin, where Adyeri beats Atwoki severely, on the process, the mother ( Amoti ) returns home from the market only to find adyeri beating Atwoki. Amoti interrupts where now the beating also meets her. It’s a fight between a mother and a father. Atwoki tries to save his mother, and when she gets a chance she runs away. Adyeri also leaves home to another woman (nyumba Ndogo), he didn’t come back that night.
CHAPTER TWO
Vicky ( the daughter of Adyeri’s late sister) comes back home with a fiancé (munyamahanga - alien). Earlier Vicky ran away from home after having a serious fight with Adyeri his uncle when he finds her along the street riding a bycicle contrary to the ethics of the tribe. Amoti does not receive this guest happily. The fiancé (Akena) wants to marry Vicky, but adyeri imposes very high bride price for him which makes him (akena ) to fail to marry Vicky.
The bride price was:
15 heads ofcattle, including three bulls;
8 goats
50,000/= shillings for buying bark cloth
15,000/= shillings for buying daddy’s walking stick and
2 jerry cans of beer
Akena leaves away with failure altogether with his panel of negotiation.
Vicky remains stressed and frustrated, Amoti is happy for what has happened. Adyeri curses the man for failing to reach for the deal.
CHAPTER THREE
Abooki and Atwoki are at school (std II), Atwoki, joyfully playing childish games, very talented ones, but poverty undermines him they don’t have even a radio at his home. From school, they go home together with Abooki, but Abooki plays an extra role of cooking the evening meal.
Araali is their uncle, he comes to visit them, he brings them with gifts, and they really love him. He brings food, this act shames Adyeri who comes home alcoholized and staggering. Adyeri accuses himself of failing to provide for his house.
CHAPTER FOUR
Vicky joins the group of whores ( Kunihira and Tusiime) who did not well finish their secondary education due to their bad adolescent behaviours. They own a tailoring shop at Kachwamba, financed by a Muzungu boyfriend; they finally manage to pollute Vicky’s mind. They are prostitutious advising Vicky to have ran away with that man (Akena). They convince her to have boyfriends, Vicky is deceived, falls in the trap, she adorns her self, the boys chase her like the way flies follow the rotten meet. Vicky succeeds to fish a big fish, she moves away from home for once and for all. Gone for good.
CHAPTER FIVE
Adyeri is welcome at Kinyamasika Primary school to attend the graduation, where he is mocked for what he has achieved in his life, what is he proud of now?, as he has already grown old, what memories will he leave in the world? The children sing a song that reflects the above message. He even leaves the hall before the end of the ceremony. In this chapter Adyeri is reflected of being an ex head master of St. Leo’s High School, where he engaged in love affairs with his secretary Birugi, he built a house for her, and opened a shop for her, yet he had many other maids around. He is then approved of having HIV/AIDS. He breaks away with Birugi, where his belongings are thrown out of the house he built for her. Now the children’s education s cared by uncle Araali.
CHAPTER SIX
Atwoki rises into a marvelous footballer; he wins a spectacular goal for Uganda V/S Egypt. The Uganda president invites him for dinner in the white house palace. He grows famous as the bullet of Fort portal. He builds his mother a house. News come to them that their father Adyeri is deadly sick, they leastly care. After some time, the car brakes at their door, it’s the half dead body of their sick father. The men who brought Adyeri released a very wise advice for the family
CHAPTER SEVEN
Atwoki is invited to Kampala by his friend David; there Atwoki is pressurized to engage in un safe sexual affairs, he is surrounded by sexually explicit girls, magazines, out goings. David’s father is also a womanizer, and he does not act as a father to David. David takes his father like a brother; they ironically plant the advertisements that say “JOIN THE FIGHT AGAINST AIDS. USE CONDOMS” Atwoki is connected to a girl/woman called Edda by David.
CHAPTER EIGHT
Vicky is married (locally) to a wealthy business man, Vicky cooks good food, (this man had married many wives and divorced them and four children) un fortunately Vicky is barren, she cannot deliver babies; this forces them to go to the witch doctor to check for a medicine, by the advice of her husband
They travel during the mid night through their car, they reach to the witch doctors home, he demands money (the witch doctor). He uses shared tools to prick Vicky’s stomach and tattoos it with his wizard dose. He lies that Vicky will have twins. Vicky is contaminated by HIV.
CHAPTER NINE
Adyeri dies of HIV/AIDS, many mourns for him, particularly his drinking pals. they argue a lot of things, like where did Adyeri get this disease, can his son be the victim too? no! where is the origin of this disease? The Bazungu?
Atwoki goes to Kampala, three months passes, no word from him, he just sent a little money. So the burden of responsibility rests in Abooki’s hands
Abooki boards a bus to Kasese to see if Vicky can finance them, she finds Vicky is very sick, Vicky gives her a sufficient (large) amount of money. Vicky is affected already.
Abooki visits a friend called John, john cons her and rapes her, spoils her virginity
CHAPTER TEN
Abooki is more stressed, she suspects of being infected, she goes for a blood test where she is proved of being negative. The technician( Jonathan) loves Abooki at the first sight, same applies to Abooki.
Atwoki arrives in Katumba, he finds his mother is already buried, he was very healthily poor.
They go to visit uncle Araali who forgives Atwoki and sympathetically welcomes him home. Uncle’s home was very beautiful.
THE BLACK HERMIT ANALYSIS BOOK BY NGUGI WA THIONG'O
Title:The Black Hermit,
a play by Kenyan author Ngũgĩ wa Thiongʼo,
SYNOPSIS OF THE BOOK
is the story of a young man, Remi, who is the first of his tribe to attend university. Amidst the backdrop of a politically torn country, Remi himself is torn between his sense of tribalism and nationalism. This struggle runs deep, as he finds it at the heart of his afflictions between himself, his marriage and familial relations, and his greater sense of obligations to his people and the country. The overwhelming nature of these problems drives him into isolation as a black hermit. His self-imposed exile into the city leads him to find contentment in the Jane, his new lover, and nightly clubbing. However, after he is lobbied to return to the tribe, he must now confront the demons of his past.
Act 1
Scene 1
The play opens with Remi's wife and mother, Thoni and Nyobi, respectively, carrying out household chores. A conversation is struck as both admit to suffering from the absence of their beloved Remi. Thoni's distress is caused by her lack of fulfillment of motherly and womanly obligations to her tribe. Nyobi seeks to comfort her daughter-in-law, directing her to escape her sorrow: I hate to see your youth wearing away, falling into bits like a cloth hung in the sun.
A knock at the door distracts them only to reveal the presence of one of the tribe's elders. A premonition had occurred in the village messenger, an oracle, that the strength and bounty of the village would return should the green seed, Remi, along with his university education, be planted. The elder, on behalf of the other elders, approaches Nyobi asking for her blessing in the plan to bring Remi back to the tribe. She obliges the messenger and mission her blessing but seeks out the power of Christ to return her son.
Scene 2
The elders of the tribe are congregating to discuss the plight of the tribe. Uhuru, or freedom, was promised yet not delivered by the Africanist Party and their neighbors who they conceive to be aspiring against them are surely to be blamed for their misfortune. Their salvation would be in Remi, the prodigal, educated son of the tribe, would lead their tribe back to strength and influence; therefore, the leader along with additional elders, along with Nyobi's blessing, elect to travel to the city.
Scene 3
Nyobi fears the elder's efforts will not work without divine intervention from the God of Christ. She visits the tribe's priest for spiritual guidance and comfort, not only for herself but for her daughter-in-law, Thoni, whose demeanor is affected by Remi's absence. She doubts the tribe's elders will be effective in returning him, so after the priest offers her words of comfort, she pleads the case for him to travel to the city and convince Remi to return. He obliges.
Act 2
Scene 1
Over the last few weeks, Remi has become increasingly mindful of home. Jane, his long time lover since moving to the city, has noticed this and addressed him about it. His thoughts and concerns are with his mother, so much so that he has become distant from Jane and negligent in remembering their plans. Jane wants for Remi to open up about his past, even suggesting that the two should visit his home. Nevertheless, he evades her inquiries, and the two depart to a night club.
Scene 2
Remi then gets a surprise visit from a longtime friend and colleague, Omange. The two engage in an impassioned debate about social issues in the country. At a glance, it appears to be of the typical matters. race relations, politics and regime transitions, tribalism versus nationalism, etc., are all brought up. Yet, things take a turn, as Remi discusses his politically active past at his university and in his tribe.
He goes on to reveal that his childhood crush, who was to be married to his brother, was left widowed following his brother's accidental death, and that under tribal custom, he was to marry her. This was his reason for leaving, as surely, she could not have loved him, and, given his political ideology, he could not agree with following tribal law.
Just as Omange suggests that Remi return home to reconcile this grievance, the elders enter; Remi requests of Omange to depart and to prevent Jane from entering. The elders lobby Remi regarding the same manner, his return to the tribe. However, they desire of him to lead them politically and to be the liaison between them and the government. Remi grows agitated, as the same tribalistic passions he once escaped have followed him. He sends them off, as he vaguely fails to agree or disagree with their demand.
Their departure is followed shortly by the arrival of the tribe's Christian Priest. Shockingly, he too arrives to ask for Remi's return. This time, he approaches the task from a religious and emotional perspective: God needs you... Your mother needs you.Finally, after this emotional lobby, Remi agrees to return. He comes to the realization that up until now he has been a hermit, hiding from his conflictions.
Scene 3
Days pass as the date of departure draws near. For obvious reasons, Jane is upset that he's leaving and begs him to allow her to join him. He provides the reasoning that their cultural differences wouldn't permit her to function within the tribe. Further interrogation reveals that Remi's true reasoning for denying her the trip, and the reason for his coming to the city: his tribal marriage. She becomes distraught and leaves him.
Act 3
Scene 1
The day has now come when Remi is to return. While Nyobi is filled with excitement, Thoni contains fear in her heart. Premonitions and dreams fill her mind with symbols that signal to her a less than harmonious return of her beloved. Comforting from both Nyobi and the Pastor prove ineffective, and upon the arrival of Remi, her feelings were proven true. In his return, he detests the tribalistic urges pushed by the elders and rejects the efforts of both his mother and the Pastor to reunite with his wife.
Scene 2
Filled deeply with sorrow, Thoni attempts to escape the village. Her destiny is to be exiled to the country of darkness -a place where she's visited before- of where she will be free of the pain she experiences. A local woman petitions her to abandon the voyage and return to the tribe. Her efforts are to no avail, however, as Thoni disappears.
Scene 3
Remi remains blinded to Thoni's love until the delivery of her letter, where she pours out her heart. This news transforms his demeanor instantaneously, as he rushes to his house in pursuit of her. To his avail, he finds nothing but Nyobi and the pastor. Nyobi unaffectionately brushes his concerns until she acknowledges the sincerity of them, which causes her to attitude to shift. Nevertheless, all parties become disheartened at the return of Thoni's corpse to the house. Remi is left in pain and sorrow at the sight of his deceased wife as the play concludes.
Themes and concepts
Multiple themes reoccur throughout the play and factor into the plot and character development. One of the main themes involves the pull between Nationalism and Tribalism that exists in the Post-Colonial country. We see these two varying attitudes on political life expressing themselves in how Remi and the elders in his tribe seek to address the tribe's issues. This can be seen directly in Scene three of Act three where Remi and his friend, Omange, agree that to deal with tribalism with ruthless vigour is a part of the solution.
(Source_GOOGLE_WIKIPEDIA)
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Popote ulipo bofya hapa uanze kufundishwa na Teacher Hassan Lemunje. Utatumiwa notes, voice notes za maelekezo kwa lugha nyepesi, pamoja na huduma ya solving ya mitihani yote ya Necta pamoja na Mock Regions sambamba na mbinu mbalimbali za kujibu na kufaulu mitihani Yako. Huduma hii ni kwa wanafunzi wa Level zote wenye kutumia WhatsApp. Piga Sasa uweze kuunganishwa (0622548220/076910272).
HASSAN AMONI LEMUNJE born in 31 August,1998. He is Professional Teacher as he teach various schools in Tanzania includes Mlali Sec school, Hijra Seminary, Jamhuri Sec school and currently at Baobab Sec school, an author, public speaker, Translator, Interpreter, and editor of various books, dissertations, term papers, research proposals, and articles.��His life purpose: To use my God-given talents to inspire, empower and become a good role model by supporting others to develop their potentials to the fullest and leave the world a better place than I found it
& Yupo hapa kwaajili ya kukuletea masuala yote ya kitaaluma Nchini Tanzania.
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