NADHARIA ZINAZOELEZEA CHIMBUKO LA FASIHI SIMULIZI/MASIMULIZI

NADHARIA ZINAZOELEZEA CHIMBUKO LA FASIHI SIMULIZI/MASIMULIZI

Kazi hii tumeigawa katika sehemu tatu, ambazo ni, Utangulizi, katika sehemu hii tutatoa fasili ya nadharia na fasili ya ngano kwa mujibu wa wataalamu mbalimbali. Sehemu ya pili itakuwa ni kiini cha swali ambapo tutajikita kuzielezea nadharia mbalimbali zinazozungumzia asili ya fasihi simulizi/masimulizi kwa mujibu wa Okpewho (1992), Miruka (1994/1999) na Finnegan (1970). Na sehemu  ya mwisho ni hitimisho.

Tukianza na fasili ya Nadharia, Massamba (2009:63) anasema, nadharia ni taratibu kanuni na misingi ambayo imejengwa katika muundo wa kimawazo kwa madhumuni ya kutumiwa kama kielelezo cha kuelezea jambo. Sarantakos (1997: 9) amefasili nadharia kama jambo linalofanywa na kuthibitishwa kwa utaratibu maalum kwa njia ya utafiti kwa ajili ya kuelezea jambo fulani katika jamii. Martin E. Amini (2005:10) anasema nadharia ni jumla ya mambo yote ambayo mtafiti amekusudia kuelezea, kuchambua, kuelewa au hata kutabiri jambo fulani kwa utaratibu maalum.

Hivyo basi, nadharia huchukuliwa kama dira au muongozo wa kumuongoza mtafiti/mchambuzi ili kulielezea vema jambo fulani kwa mtazamo unaotarajiwa kuwa imara zaidi kuliko mtazamo mwingine. Hivyo tunaweza kujumuisha kuwa nadharia ya fasihi simulizi ni chombo kinachotoa mwongozo kuhusu mwelekeo wa jamii fulani.

Maana ya ngano

Senkoro (2011:53) anasema, ngano  ni utanzu wa kifasihi simulizi ambao ulipitishwa toka kizazi kimoja hadi kingine kwa njia ya mdomo. King’ei  (2005:65)  anasema  ngano  kuwa  ni  hadithi  fupi  na  zenye   masimulizi    yasiyo    ya  kishairi. Kwa upande wake,Wamitila, K.W. (2003:165) anasema  ngano ni hadithi  ya kale ambayo ni moja kati ya tanzu maarufu za fasili simulizi.  Ni moja kati ya vipera au vitanzu vya hadithi au simulizi. Ngano nyingi huwa na mwanzo wa hapo zamani za kale.

Kwa fasili yetu, tunaweza kusema kuwa, ngano ni utanzu wa hadithi fupi fupi ambazo huelezea/kusimulia matukio mbalimbali yanayoleta mafunzo katika jamii husika na kurithishwa kutoka kizazi kimoja hadi kingine.

Baada ya kuangalia fasili mbalimbali za nadharia na ngano, sehemu inayofuata ni kuzielezea nadharia mbalimbali zinazozungumzia asili ya fasihi simulizi/masimulizi kwa mujibu wa Okpewho (1992), Miruka (1994/1999) na Finnegan (1970). Tukianza na Okpewho (1992) ameanisha aina sita za nadharia zinazoelezea asili ya fasihi simulizi/masimulizi ambazo ni, nadharia ya mabadiliko, nadharia ya msambao, nadharia ya uamilifu, nadharia ya urasimi, nadharia ya Saikochanganuzi na mwisho ni nadharia ya Umuundo. Kwa upande wake, Miruka (1994) ameanisha aina tano za nadharia ambazo ni, nadharia ya Mabadiliko, nadharia ya msambao, nadharia ya urasimi, nadharia ya uamilifu na nadharia ya umuundo, wakati  Finnegan (1970) ameanisha aina tatu za nadharia ambazo ni nadharia ya Mabadiliko, nadharia ya msambao na nadharia ya Umuundo.

Tukiangalia uanishaji wa nadharia hizo za wataalamu hapo juu, tunaona kuwa, wataalamu hao wanatofautiana katika idadi ya nadharia hizo, lakini kimsingi wataalamu wote wanakubaliana kuhusu nadharia fulani fulani, mathalani, wote wanakubaliana uwepo wa nadharia ya mabadiliko, nadharia ya msambao na nadharia ya umuundo. Lakini Okpewho na Miruka wanakubaliana juu ya uwepo wa nadharia ya mabadiliko, nadharia ya msambao na nadharia ya umuundo, nadharia ya urasimi na nadharia ya uamilifu. Okpewho anainisha aina nyingine ya nadharia ya Saikochanganuzi ambayo haijitokezi kwa hao wataalamu wengine. Hivyo katika uwasilishaji wetu, tutazigawa nadharia hizo katika aina sita kama ifuatavyo:

Nadharia ya wanamabadiliko, nadharia hii iliasisiwa na Charles Darwin ambaye alikuwa mwana bailojia karne ya 19, alifanya utafiti kuhusu mabadiliko ya viumbe ambao waliishi miaka mamilioni iliyopita. Katika utafiti wake aligundua kuwa viumbe walioendelea kuishi  imewezekana tu kwa sababu ya kumudu mapambano dhidi ya uhaba wa vyakula, hivyo Darwin aliita jambo hili kama “Uhai kwa wanaofaa”. Pia aligundua viumbe walioendelea kuishi kwa sababu ya maumbo yao na mazingira yaliyosababisha wao kuwepo.

Mawazo ya utafiti wa Darwin yalishadadiwa na wanazuoni mbalimbali waliokuwa wanachunguza utamaduni wa binadamu, katika utafiti wao walikusanya simulizi kutoka jamii mbalimbali za Afrika, Asia na Amerika ambapo baada ya kukusanya simulizi hizo waligundua zilikuwa na ufanano wa kimaudhui. Wanamabadiliko wanaamini kuwa ngano/masimulizi tuliyonayo leo yana asili moja isipokuwa zimekuwa zikibadilika kutokana na mabadiliko ya wakati. Zaidi ya haya wanamabadiliko wanaamini kuwa viumbe wote tumetokea kwenye asili moja hivyo tuna uwezo wa akili sawa na maendeleo tutakuwa sawa.

Ubora wa nadharia hii, nadharia hii ndiyo msingi wa nadharia nyingine zilizofuata kama nadharia ya msambao, urasimi na uamilifu. Vilevile imesaidia kuelezea asili ya ngano/masimulizi hasa ngano zinazofanana kimaudhui, na mwisho nadharia imesaidia kuonesha kuwa ngano zina asili moja isipokuwa zinabadilika kutokana na mabadiliko ya wakati na mazingira.

Mapungufu ya nadharia hii, wanamabadiliko waliamini kila kilichokusanywa katika fasihi simulizi kilihesabika kama masalia ya zamani/mabaki ya fasihi zilizotangulia, kwa maana kwamba kila kitu kilichosalia kitakuwa na dosari hakiwezi kuwa kitu halisi. Wanamabadiliko pia wameangalia tu upande wa maudhui na kuacha kipengele cha fani kama vile muundo na mitindo ya fani husika. Mwisho, pamoja na ufanano wa huo wa kimaudhui kuwa ngano zina asili moja lakini kuna tofauti kubwa hasa katika utendaji wa fanani hivyo fanani hutofautiana.

Nafasi ya nadharia hii katika ngano za Kiswahili, nadharia hii inahusiana na ngano za Kiswahili katika sanaa za jadi ambayo ni elimu inayohusu asili ya binadamu pamoja na umuhimu wake ambao ilihusishwa na usimulizi wa ngano ambayo ilitokana na jamii husika katika shughuli mbalimbali za jamii kama vile jando na unyago, miviga, vyanzo vya vyakula, sherehe, matambiko kwa kutaja kwa uchache.

Nadharia ya msambao, nadharia hii imeasisiwa na wataalamu kama Jacob na Wilhem Grimm, baadaye mawazo yao yaliendelezwa na Maxmuller na Mmarekani Stere Thomson. Pamoja na kwamba kulikuwa na tofauti ndogondogo lakini wataalamu wa nadharia hii wanamwelekeo mmoja ambao wanaamini kuwa chimbuko la fasihi simulizi ni moja lakini kutokana na maingiliano ya kijamii ndiyo yaliyosababisha kusambaa kwa hii ngano hasa kutoka katika jamii zilizostaarabika (Ulaya) kuja katika jamii zisizostaarabika (Afrika).

Okpewho anasema, wanamsambao walijishughulisha na kuhusianisha ngano za jamii mbalimbali na kugundua kuwa ngano zina ufanano unaokaribiana sana. Uhusiano huu unahusishwa na kipindi cha kihistoria ambacho kulikuwa na mawasiliano baina ya jamii moja hadi nyingine. Katika utafiti wao wanamsambao wamegawanywa katika shule mbili, kwanza ni kundi la shule ya India, kundi hili lilianzishwa na Jacob na Wilhelm ambapo walikusanya hadithi mbalimbali huko ujerumani na kwingineko barani Ulaya na kugundua kuwa ngano hizo zilikuwa na uhusiano na kuhitimisha kuwa ngano za Ulaya kama zilivyo lugha za Ulaya zimeonekana na rangi ya nasaba bora iliyopata kuishi huko kati ya kaskazini na Asia, rangi ya nasaba bora si rangi ya ngozi bali ni familia ya lugha ambayo lugha zote za Ulaya zinahusishwa nayo. Hivyo aligundua kuwa ngano zilikuwa zinasambaa na makundi ya wahamiaji. Wao waliona chimbuko la ngano ni huko India na zikafika huko Magharibi kwa njia ya msambao.

Kundi la pili ni kundi la shule ya Kifini, shule hii ilianzishwa na Eliasi Lonnrot ambaye mwaka 1825 alianza kukusanya ngano za mashujaa katika nchi ya Finland, kupitia maudhui yanayohusiana na kuziweka katika kundi moja.

Ubora wa nadharia hii, wanamsambao waliipa hadhi fasihi simulizi kwa kuchunguza muktadha kwa undani, vilevile, nadharia hii ilionekana kuwa ni ya kisayansi zaidi, hivyo inaweza kuchunguzika tofauti na wanamabadiliko kwani akili ya mtu haiwezi kuchunguzika.

Upungufu wa wa nadharia hii, kufikiria kuwa ngano zimeenea toka kundi moja la watu hadi kundi jingine, inaonesha kuwa jamii ya Kiafrika haikuwa na ngano. Nadharia hii inaona kuwa Afrika haikuwa na ngano kwani ngano zilitoka katika jamii zilizostaarabika (Ulaya) jambo ambalo si kweli kwani hata kabla ya ujio wa wakoloni Waafrika walikuwa na ngano zao. Vilevile, licha ya kuipa fasihi simulizi upekee katika kipengele cha muktadha lakini hawakuchunguza kwa undani vipengele vya kisanaa vya fasihi simulizi, mfano hawakuangalia vipengele muhimu vya fasihi simulizi ya Kiafrika hususani sanaa ya jadi kama vile, miviga, jando na unyago, matambiko, n.k.

Nafasi ya nadharia hii katika ngano za Kiswahili, ukiangalia kwa jicho la ndani nadharia hii inasaidia kutambua kuwa mfanano wa ngano katika jamii nyingi za kiafrika ulitokana na maingiliano ya shughuli za kijamii kama vile, biashara, kilimo,ufugaji, uwindaji na kazi mbalimbali za jamii.

Nadharia ya umuundo, nadharia hii iliasisiwa na Claude Levis Strauses, alidai kuwa utamaduni unajumuisha vitu mbalimbali vinavyofanana, alichunguza visasili na kusema kuwa visasili hivyo vinatumika katika kuelezea na kutatua matatizo katika jamii. Hadithi hizo zilikuwa zinaelezea falsafa ya jamii husika, alidai kuwa visasili hivyo vilisaidia jamii katika kuyaelewa na kutatua matatizo ambayo yalileta mtanziko katika maisha ya binadamu, matatizo hayo ni kama vile, uhai na kifo.

Strauses, alidai kuwa muhusika wa ngano anajengwa katika kupambana na tatiziko ambalo anashindwa kulipatia majibu. Dominique Zahen aliongeza kuwa ngano  zinahusu uhai na kifo na ziishie kwa kuona kuwa uhai na kifo vimetoka kwa mungu (mfano: ngano inayoelezea namna kifo kilivyoingia duniani) (rejea Miruka 1994:138)

Ngano zinatakiwa kutazamwa kama mfumo wenye kanuni zake ambazo kila msanii anatakiwa kuelewa pia aelewe mfumo unavyoweza kutumiwa katika mawasiliano na hata kimuundo. Mfano katika ngano lazima kuangalia matumizi ya lugha na kaida zinazotawala utunzi huo.

Ubora wa nadharia hii, nadharia hii inasisitiza kuwepo kwa kanuni/kaida maalumu za kiutambaji, kiutunzi na matumizi ya lugha. Hapa wanaona kuwa ngano zisichukuliwe kama kitu pekepeke bali ni utanzu unaoongozwa na kaida maalumu katika uumbaji, kiutambaji na matumizi ya lugha. Hivyo kutakuwa na sifa zinazofanana katika ngano zote. Vilevile, inasaidia kujua chimbuko la ngano katika jamii fulani.

Udhaifu wa nadharia hii, kwanza kwa kutumia nadharia hii hatuwezi kupata kanuni rasmi ya kiutambaji, kiutunzi na matumizi ya lugha toka jamii moja hadi nyingine. Hii ni kutokana na ukweli kwamba kila jamii ina namna yake ya kuwasilisha ngano zao, kuziumba ngano zao na matumizi ya tofauti ya lugha. Mfano; maumbo ya ngano yanatofautiana toka jamii moja hadi nyingine, mfano, muingiliano wa tanzu moja katika nyingine, utambaji pia hutofautiana, mfano watambaji na tabaka tawala na watambaji na tabaka duni. Hata wahusika wa ngano pia hutofautina mhusika anaweza kuwa mtu duni kwenda bora au mtu bora kuwa mtu duni. Nadharia hii pia inatalia mkazo muundo kuliko dhima ya ngano katika jamii.

Nafasi ya nadharia hii katika ngano za Kiswahili, nadhairia inasaidia wanafasihi kutambua/kuelewa ngano kama utanzu wa fasihi una muundo wake rasmi katika uumbaji, kiutambaji na matumizi ya lugha kiulemwengu lakini muundo huo si wa kimajumui kwa maana huweza kutofautiana kutoka jamii moja hadi nyingine.

Nadharia ya urasimi, nadharia hii iliasisiwa na mwanazuoni wa Kinesi Vladimir Propp (1928,1968) katika chake cha “The Morphology of the folktale.” Nadharia hii ilizuka ili kupinga mawazo ya wanamsambao hususani katika ugawaji wa ngano bila kuchunguza kwa umakini sifa ya kila kundi. Propp anaamini kuwa ili kuchunguza asili ya ngano ni vema kuanza kuchunguza aina za ngano kwa kuangalia maumbo ya ngano. Hivyo mtazamo huu unaangalia asili ya ngano kwa kuchunguza maumbo ya ngano husika.

Ubora wa nadhairia hii, nadharia hii inasaidia kujua aina za ngano kutokana na dhima zake, mfano ngano za urafiki, miadi, ukatili, ugunduzi na mwisho wa urafiki, (Alan Dunde’s)

Udhaifu wa nadharia, nadharia hii inaonekana kutomzingatia mtambaji ambaye ni sehemu ya ngano yenyewe ambaye anaweza kubadilisha umbo la ngano kadri ya utendaji wake.

Nafasi ya nadharia hii katika ngano za Kiswahili, nadharia hii inatusaidia kuziweka ngano katika makundi kutokana na kazi zake. Mfano tunapata ngano zinazohusu wahusika wajanja mfano sungura na wahusika wasiowaelevu/wajinga mfano fisi.

Nadharia ya saiko-changanuzi, muasisi wa Nadharia hii ni Sigmund Freud raia wa Australia, mtaalamu huyu alikuwa tabibu wa magonjwa ya akili, alifanya uchunguzi wa nafsia, alichunguza hasa sehemu ya nafsi iliyofichika yaani sehemu ya ung’amuzi bwete ili kujua asili ya tatizo la mgonjwa husika, alieleza kuwa ung’amuzi bwete ni sehemu ya akili ya binadamu ambayo huhodhi fikra, mawazo, hofu na mitazamo hasi ambayo haiwezi kukubalika na jamii. Hofu na mawazo hayo hujitokeza kwa ndoto. Pia ung’amuzi bwete huhusisha matukio yaliyotendeka zamani lakini mgonjwa huyaingiza katika maongezi yake kama yanatendeka muda huo. Kutokana na utafiti wake aligundua kwamba ndoto zote husheheni ukweli kuhusu maisha ya mgonjwa.

Freud anaifananisha kazi ya fasihi na ndoto kwa kuwa visasili huwa ni hadithi za kubuni basi ubunifu huo unashabihi ndoto kwani wahusika wake na maudhui  yake kwa ujumla huwa katika ulimwengu wa kufikirika ambao ni kama ndoto katika ulimwengu halisi sawa sawa na mgonjwa wa akili anayeumba ulimwengu wake.

Freud alisisitiza mambo yote katika akili ya binadamu yanatawaliwa na ngono (libido). Mawazo yake yaliungwa mkono na mwanafunzi wake Carl Gustav Jung ambaye pia alifanya kazi pamoja na Freud katika kuwatibu wagonjwa wa akili kwa kutafsiri ndoto ingawa Gustav alitofautiana na Freud kwa msimamo wake kuwa akili ya binadamu inatawaliwa na ngono.

Carl Gustav Jung alifanya utafiti na kuunda dhana ya kikale ambayo ni mtiririko au picha kongwe inayojitokeza mara kwa mara katika tajriba anayopitia mwanadamu , alisema kuna sehemu ndani ya akili isiyokuwa na fahamu ya mtu mwenyewe lakini ina athira kubwa juu ya mawazo na matendo yake. Alitofautisha sehemu hiyo kama, sehemu ya kwanza ni sehemu binafsi inayofunza maarifa yaliyokusanywa na kila mtu katika maisha yake na sehemu ya pili ni sehemu ya kijamii inayofunza maarifa ya kibinadamu yaliyokusanywa na watu katika historia yao na kuendelezwa kwa karne nyingi. Anasema sehemu hii husika na matambiko muhimu ambayo mtu anapitia kama sherehe za kumpa mtu jina, sherehe za kuingia jandoni na unyagoni, sherehe zinazoigizwa wakati wa ndoa na hatimaye sherehe zinazohusu maziko ambazo sherehe zote hii ndizo huibua ngano.

Gustav alifafanua kwa undani masuala ya ngano katika tamaduni mbalimbali za dunia. Hivyo Freud na Gustav wanasema masimulizi ni kama ndoto au mvurugiko wa akili kwani picha, taswira na maudhui vyote ni vya kubuni havitoki katika ulimwengu halisi.

Ubora wa Nadharia hii, Nadharia hii inaonesha utofauti wa msimulizi mmoja hadi mwingine hutokana na historia ya mtu binafsi na uwezo wake binafsi hata kama kisa kitakachosimuliwa ni kimoja, hii imedhihirishwa kwa wagonjwa waliokuwa wanasimulia mambo yao kwa utofauti kutokana na historia zao. Lakini pia imesaidia kutuonesha chimbuko la ngano kwa miktadha tofauti tofauti kama sherehe za jando na unyago, sherehe za kutoa jina, n.k.

Upungufu wa Nadharia hii, Nadharia hii imesisitiza zaidi masuala ya hisia za kingono katika ubunifu wa masimulizi kitu ambacho hakina ushahidi wa kutosha kwani siyo kila hadithi inatarajia kujiridhisha kutoka hali ya ngono iliyofifizwa katika ung’amuzi bwete kama anavyosema Freud.

Nadharia ya kiuamilifu, Nadharia hii iliasisiwa karne ya 20 na Poland Bronislav Malinowsk. Uamilifu uliibuka kama njia yal kuyatazama maisha na utamaduni wa jamii, kwa kuchunguza dhima za vipengele vya kijamii pamoja na njia ambazo kwazo dhima hizi zinahakikisha uwepo wa jamii. Malinowsk alifanya utafiti Australia na kugundua kuwa ngano ni kumbukumbu za kweli za mila na desturi za jamii zilizopita, unyago, jando, mazishi, harusi, tohara, matambiko, kusalia miungu, n.k.

Ubora wa Nadharia hii, Nadharia hii imesaidia kuondoa mawazo kuwa chimbuko la fasihi mbalimbali zikiwemo ngano ni mahali fulani bali ni kila jamii imekuwa na simulizi ambazo zinasawiri tajriba (uzoefu) wao wa kila siku katika Nyanja mbalimbali kama vile, kiuchumi, kisiasa, kiutamaduni na kijamii. Vilevile Nadharia hii, inatusaidia kujielewa na kuzielewa jamii zetu vizuri, kwa kuyaelewa mazingira ya mila na desturi zetu katika jimii.

Nafasi ya Nadharia hii katika ngano za Kiswahili, inatusaidia kujua tamaduni zetu katika somo la ngano, pia inatusaidia kujua kuwa kila jamii ilikuwa na tamaduni zao zenye kuwaongoza katika maisha yao ya kila siku kama vile, jando na unyago, harusi, matambiko, mazishi, miviga, kusalia miungu kuwa ndiyo chimbuko la ngano.

Hitimisho, kila nadharia tuliyoiangalia ina umuhimu wake katika kujifunza chimbuko la ngano, hivyo ni muhimu kila mwanataaluma wa ngano kuzisoma na kuzielewa nadharia zote zinazozungumzia chimbuko la ngano kwa sababu kila nadharia ina misingi yake ambayo kwa namna moja ama nyingine inatusaidia kujua na kuelewa chimbuko la ngano, Nadharia hizi ni muhimu pia kujifunza kwa sababu kuanzishwa kwa nadharia inategemea na upungufu unaojitokeza katika nadharia nyingine. Kwa ujumla licha ya mtenguo wa nadharia moja dhidi ya nyingine tunaona kuwa Nadharia hizi zinakamilisha, Nadharia moja inakamilisha Nadharia nyingine. Kwa maana hiyo, hatuwezi kujua au kuthibitisha chimbuka la ngano kwa kutumia nadharia moja.

FASIHI SIMULIZI NI MFUMO TIMILIFU KATIKA MAKUZI YA BINADAMU TANGU KUZALIWA KWAKE HADI KIFO.

FASIHI SIMULIZI NI MFUMO TIMILIFU KATIKA MAKUZI YA BINADAMU TANGU KUZALIWA KWAKE HADI KIFO. 

BY KIWALE BRASTO, FESTO.

© 2016, IRINGA, Tanzania

RUAHA CATHOLIC UNIVERSITY

Kiwale Company Publishers

USULI/ Dhana ya fasihi simulizi

Fasihi simulizi ni utanzu wa fasihi ambapo unawakilisha sanaa ya lugha unaopitishwa kwa kizazi hadi kizazi kwa njia ya maneno au masimulizi ya mdomo. AU

fasihi simulizi ni kazi ya sanaa inayotumia mdomo (tofauti na maandishi kama ilivyo fasihi andishi) ili kufikisha ujumbe. Au ni kazi ya sanaa inayotumia mazungumzo ya ana kwa ana ikihusisha utendaji na njia nyingine za mawasiliano kama vile Tape rekoda, redio na runinga ili kufikisha ujumbe kwa jamii husika.

Makuzi ni namna mtu anavyolelewa au malezi. Malezi au ulezi ni mafundisho au uangalizi (Mohamed, 2002).

Makuzi na fasihi katika jamii ambayo binadamu anaishi  hupitia hatua mbalimbali, Katika hatua hizo ndipo hukutana na fasihi, kwani ndimo ambamo fasihi inapatikana. Fasihi kama chombo cha kuelimisha, kuonya na kukosoa jamii basi humsaidia binadamu katika makuzi yake.

Hivyo basi, katika hatua hizo za makuzi ya binadamu hukutana na fasihi kulingana na rika alilonalo. Kwa mfano,Fasihi katika rika la watoto kuna michezo ya watoto, fasihi katika rika la ujana kuna methali, fasihi katika utu uzima kuna hadithi na fasihi katika kifo kuna Hotuba za misibani ambazo zinaelezea wasifu wa marehemu.

Fasihi katika rika la utoto

Makuzi ya watoto hutegemea malezi na matendo yanayofanywa na wazazi, walezi na hata jamii kwa ujumla yote haya hufanikiwa kupitia katika tanzu za fasihih simulizi.

Nyimbo za watoto kama vile pembezi, nyimbo hizi hutumika kubembeleza watoto ili walale (Mlokozi, 1996: 64).

                                    Lala mtoto lala^x2

                                                Mama anakuja lala ^x2

                                                                        Anakuletea ndizi lala ^x2

                                                                        Usingizi wa mama uje hapa ^x2

                                                                        Usingizi wote wa baba uje hapa ^x2

 Pia zipo nyimbo  kama vile “maua mzuri yapendeza” and “mama nipe maji” huwaandaa watoto kukua kihaiba kwa kupenda usafi wa miili na mazingira yanayo wazunguka, kwani nyimbo hizi zinasisitiza umuhimu wa kutunza mazingira na kuoga pindi anapotaka kwenda shule.Pia fasihi simulizi huwafunza watoto ubunifu na kukua kiakili, mathalani michezo ya watoto kama vile “Ukuti ukuti” na “Namtafuta mke wangu” .

Kupitia michezo hii huwafanya watoto kuwa wabunifu wa kutatua matatizo pindi wachezapo michezo, vilevile huwafunza watoto wa kike na kiume huigiza majukumu ya kifamilia kama vile kushirikiana,pia ipo michezo mingine kama “kibaba baba na kimama mama” ambayo huwafunza watoto majukumu katika jamii zao kama vile kukamua maziwa, kuandaa chakula, kulea watoto, kuchota maji na kuchanja kuni.

Fasihi  katika rika la ujana

Katika hatua ya ujana binadamu anaanza kujiingiza katika shughuli mbalimbali za kijamii kwa kufuata utaratibu wa jamii husika. Fasihi simulizi inahitajika kwa kiasi kikubwa katika kuwalea vijana na kuwaweka katika mila, taratibu na maadili yanayokubalika na jamii.Fasihi simulizi katika makuzi ya vijana ni kama ifuatavyo;

Kupitia simo au misimu ,methali, nyimbo na hadithi, hutumika kuwaasa na kuwaonya vijana kuwa na maadili mema. Kwa mfano vijana wanapokuwa katika vijiwe vyao vya maongezi hutumia misimu na semi katika kupamba mazungumzo yao ili wajitofautishe na kundi linguine kama wazee au watoto (Ndugo na mwenzake, 1993). Mfano, Dude, Chura, Mkia, Msambwanda, Inye ndembendembe plus zote zikiwa na maana ya mwanamke mwenye makalio makubwa.

Pia zipo methali zitumikazo katika rika hili mfano usione vyaelea ujue vimeundwa,mtaka cha uvunguni sharti ainame,Asiyesikia la mkuu huvunjika guu,Mtoto akililia wembe mpe. Mkaidi hafaidi mpaka siku ya idd.

Methali hizi bila shaka zinatumika katika mazingira ya kumuonya na kumkanya kijana mkaidi kuhusu hatari ya jambo baya analokusudia kulifanya. Hivyo zinawalea vijana katika maadili yenye matokeo chanya kwao (Mlokozi, 1996: 36).

Vile vile kupitia hadithi  huweza kusaidia makuzi ya vijana mfano hadithi  ya “Abunusi’ inahusu kijana mwelevu anayejifanya mjuaji wa kila kitu ambayo huwaasa vijana wawe wanawasikiliza wenzao

Hata hivyo vitendawili, kwa kuangalia vipera vyake kama mafumbo na chemsha bongo, fasihi simulizi huwajengea vijana uwezo kwa kufikiri katika kutambua, kuhusisha, kulinganisha na kutofautisha vitu vya aina mbalimbali vilivyomo katika mazingira yake. Kwa mfano,Namsikia tu wala simujui na simuoni- Mwangwi. Kuku wangu katagia mibani- Nanasi. Ameingia shimoni akiwa uchi ametoka amevaa nguo mpya- Karanga.

Mfano wa chemsha bongo;Nina kilo moja ya manyoya na kilo moja ya mchele. Je kipi kina uzito zaidi? - Vyote vina uzito sawa. Mzee kudura alikuwa na kuku, mbele ya kuku huyo palikuwa na kuku na nyuma ya kuku palikuwa na kuku, Je mzee alikuwa na jumla ya kuku wa ngapi? - jibu Wawili (Ndande na ikambili, 1991: 96 katika Mlokozi, 1996: 41).

Chemsha bongo hizi mbili zinaimarisha uwezo wa kufikiri wa kijana kwa kuwa zinamtaka atumie akili na ujuzi mwingi ili apate jibu.

 Vile vile Kuna Nyimbo zinawakumbusha vijana kuwaheshima na kuwathamini wazazi na watu wengine. Kwa mfano, Msanii Jumanne Idd katika wimbo wa “baba na mama” anaimba yafuatayo;

            Angalia maajibu ya dunia, mitihani Mungu aliyotutolea,

                Baba na mama ni nguzo ya dunia, ikianguka ujue umeangamia,

                Kwa nini sawa na bibi kwenye maji, inaelea imekosa mvushaji,

                Hata kama tajiri hauna kipaji, mchango wa wazazi utauhitaji.

Ikiwa unawanyanyapaa wazazi, yaani huwaheshimu wazazi unadiriki kuwafanya

vijakazi nakuapia wewe utapata radhi kwani bila wewe nisingekuwepo.

Hali kadharika fasihi simulizi kupitia nyimbo hutumika kutoa hamasa na ari kwa vijana kufanya kazi kwa bidii huku akiweka kando uvivu. mfano ,wimbo kutoka kwenye kabila la wabena

                                                            Iligimilo ni nyengo^x2

                                                                                                wote

                                                                                Ye dadoho nu nyoho^x2

                                                                Ukangalage ulimage, tilaliya humwaha^x4    

Wimbo huu una maana ya kuwa “jembe na mundu, ndiyo baba yako na mama yako, ukazane kulima tutakula mwakani”

Pia utanzu huu wa wimbo hutoa burudani kwa vijana  kwa sababu burudani ni sehemu ya maisha. Mfano, nyimbo za bongo fleva, wimbo wa “bado” ulioimbwa na Harmonizer na Diamond Platinumz.

Fasihi katika rika la uzee (utu uzima),

Uzee ni kipindi ambacho mwanadamu hupitia katika maisha yake ,kipindi hiki kinanzia miaka 50-80 na kuendelea  katika kipindi cha uzee fasihi husaidia katika

 Husaidia kuwalea watoto wao au vijana katika makuzi bora kupitia methali na nahau mfano mchelea mwana hulia kulia yeye, mvumilivu hula mbivu, kuishi kwingi kuona mengi

Fasihi simulizi huwafanya wazee kuthamini tamaduni zao mfano sala za matambiko, kupitia matambiko haya jamii hujifunza tamaduni zao.

Fasihi simulizi huwaburudisha wazee kupitia malumbano ya watani na michapo.

Fasihi na kifo

Fasihi kama amali ya jamii haikuacha kuzungumzia suala la kifo kwani hii ni hatua ya mwisho ya makuzi na maisha ya binadamu. Katika kuonesha suala hili zipo tanzu na vipera mbalimbali vya fasihi ambazo hufanya kazi mahususi katika jamii iliyofikiwa na kifo (kuondokewa na mpendwa wao) na utokeaji wa tanzu hizi uko katika sehemu tatu nazo ni kama zifuatazo;

Wakati wa kutangaza na mkusanyiko wa ndugu (watu). Katika wakati huu zipo tanzu anuai ambazo hufanya watu kukubaliana na hali iliyotokea na upo utaratibu maalumu wa utoaji taarifa kutoka jamii moja na nyingine na hata kuwafariji wafiwa. Tanzu hizo ni kama methali, nahau, nyimbo na semi. Mfano,Poleni ndugu zetu, kazi ya Mola haina makosa, Mbele yake nyuma yetu. Hakuna chenye mwanzo kisicho na mwisho,

 Pia zipo mbolezi mbalimbali katika hatua hii. Mfano;

                                                Parapanda italia parapanda italia^X4

Wakati wa kuaga na matayarisho yake (upambaji na uoshaji). Hiki ni kipindi ambacho marehemu anatakiwa kuagwa na hutayarishwa kwa kuzikwa. Katika hatua hii pia zipo tanzu mbalimbali za fasihi ambazo huwakumbusha tukio. Mfano sala, maigizo ya watani na malumbano yao. Hapa jeneza hutolewa nje na baadhi ya viongozi wa kimila na kidini humuombea marehemu kwa kutumia lugha maalumu.

Pia watani nao huiga tabia, mavazi na matendo ya marehemu ili kuonya na kuliwaza wafiwa. Utani huu unaweza kuwa wa kabila na kabila au wajukuu. Mfano katika kabila la wandamba, wapogoro, wandwewe na wangindo huwa hawalii au hulia kwa kejeli kwa wazazi wao kwa kifo cha bibi zao na babu zao. Pia hudai kuku kama furaha.

Wakati wa maziko, hapa hujumuisha kazi za fasihi kama vile hotuba na kumbukumbu huandaliwa na kusomwa mbele ya jamii ili kutoa wasifu wa marehemu. Mfano hotuba hiyo ni;

            Marehemu sada adamu, alizaliwa mwaka 1940.

            Marehemu alijaaliwa kuwa na watoto 70, wajukuu 120 na wake 32

            Ndugu sada aliwahi kuajiliwa katika Kampuni ya MATOZ CLASSIC na alitumikia kazi hiyo kwa muda wa miaka 30.

Mwisho marehemu alifariki kwa ugonjwa wa kisukari baada ya kuanguka ghafla akiwa kazini na tunatoa pole kwa ndugu jamaa na marafiki mungu ailaze roho ya marehemu pema peponi.

Hivyo basi Fasihi simulizi imekuwa kama mama katika malezi na makuzi ya mwanadamu, kwani kupitia fasihi simulizi binadamu katika rika zote hujifunza vitu vipya ambavyo humsaidia katika kutatua changamoto mbalimbali za kimaisha za kila siku.

RELATIONSHIP BETWEEN MAN AND NATURE DURING AND AFTER NEOLITHIC REVOLUTION AND HOW THE NATURE REMAIN ROBUST AND DESTROYED RESPECTIVELY

RELATIONSHIP BETWEEN MAN AND NATURE DURING AND AFTER NEOLITHIC REVOLUTION AND HOW THE NATURE REMAIN ROBUST AND DESTROYED RESPECTIVELY

KIWALE BRASTO, FESTO.

©2016, IRINGA, TANZANIA.

RUAHA CATHOLIC UNIVERSITY

Kiwale Company Publishers

Neolithic revolution refers to the transition from hunting gathering and scavenging to agricultural production of dome 10,000BCE. Is undoubtedly one of the major events in human history, an event which has been revolutionary in the sense that it entailed radical changes in people’s relationship to nature and among themselves. The process comprises many processes or comprises many revolutions, taking place in different times and places for at least 99% of duration of their existence, members of the Omnivorous genus Homo had lived by hunting and gathering. OR

Neolithic revolution, the transition from being solely hunter gatherers to the beginning of independent food production is dearly the main change that defines the Neolithic Revolution. The nomadic way of life supplementary scavenging, was presumably, also shared by earliest hominids. Also Neolithic revolution was a fundamental change in the way people lived, the shift from hunting and gathering to agriculture which lead to permanents, settlement, social classes and division of labor.

Nature is the phenomena of the physical world collectively, including plants, animal, the land scape and other features and products of the earth as opposed to human creations, nature(environment) resources are used to satisfy the survival needs of individual (Nagar, 1958).

The relationship between man and nature during Neolithic  revolution is based on economic system present at a time, until the Neolithic and in most areas for a long time after all human engaged in economic activities called hunting and gathering which is exactly what it sounds like acquiring of food  by hunting wild animals and gathering wild plants. This system was called “food extraction” as opposed to “food production” by agriculture and pastoralist. Hunting and gathering were actually a very efficient system that much of the time produces ample food. The main disadvantages were inability to maintain surplus during the time of inefficient food or supply non-food extractors like leaders and in fact that it can only maintain a very low population.

Relationship between man and nature during Neolithic Revolution.

During Neolithic revolution as population was low, the nature still remains stable as not intensively exploitation used for production of food to support the population. Since there is no archaeological evidence of food crises prior and during the development of agriculture, hunter gatherer communities maintain population size over time unless destructed by environmental shock, implying that the

Adoption of agriculture must have taken place as a result of unusual climate change in early  

(Bryne, 1989).

Another relationship between man and nature during Neolithic revolution man started to conduct the agriculture and pastoralism in the environment instead of hunting and gathering. In this period there were series of discoveries like domestication, culture and management of plants and animals. During Neolithic revolution agriculture was adopted repeatedly and independently in the world. Most of the parts of the world adopted agriculture and pastoralism like Middle East, Northern China and Mesoamerica where agriculture begun man depended in land in order to conduct these activities (Binford, 1968).

During Neolithic revolution man was still in the state of transformation from being controlled by nature in which characterized by low population and low technology, but that time the nature were not being destructed by man activities because the nature of technology used for exploiting resources were still low which would prevents  over exploitation of resources (Bryne, 1989).

Relationship between man and nature after Neolithic Revolution

After Neolithic revolution population increased more, investment activities increased, demanding for food to support population increased too and production for commercial activities as well. In most case the availability of Neolithic revolution paved the way to the growth of population pressure  which forced the intensification of domestication and food production, thus the growing population as people established permanent settlement provide intensive agriculture which  influence much the change of nature as the environment violation increased (Bin ford, 1968).

On other hand, the iron technology motivated the development of agriculture which could provide both food crops and cash crops. Hence, as cash crops produced, the industries developed in different parts of the world which highly demanded cash crops in this state man practiced large scale agriculture associated with violation of environment due to the clearing of forest for agriculture production (Dow et al 2009).

Availability of environmental resources are used to satisfy the survival need of individual in this relationship individual are not attempting to subjugate nature instead to live within the regularities of nature for example house constructed in those area beyond the reach of flood water, but amount interaction depend on nature with maximum amount of accommodation and minimum amount of manipulation, (Nagar, 1959).

The following are the factor which show the relationship on how nature remaining robust and destroyed during and after Neolithic revolution;

Demographically and Ecologically stressed civilization, for example Maya empire collapse following a brief dry period and Mesopotamian civilization were destroyed after their system of irrigation was destroyed by the Mongols. As many as 37,000 BC Sumerian cities were deserted by their population because irrigation technology, soil that had produced the world first agricultural surplus had become saline and water logged. But this environment had begun to degenerate long before this final disaster. Furthermore, Eastern philosopher MengTze (Mencius) was aware with environmental degradation in Asia, warning the rulers of imperial China of unsustainable use of resources land. Due to this facts nature was started to be destroyed during the Neolithic revolution and was more distracted after Neolithic revolution in which man had already mastered the environment.

Emergence  of sedentary and intensified forms of agriculture, in part as a response to wild life scarcity, this revolution in food procurement generally followed the collapse of the big game hunting culture in northern Europe and America, initially what is generally known as Mesolithic period or middle stone age. Hunting and gathering society were forced to intensive domestication of animals and plants.  Due to these facts many of elephant, lion and leopard of Europe were gradually disappeared following the change of nature due to human activities which involves clearing of environment which was more favorable for wild animal and plant species after being destroyed during Neolithic revolution. For example of area were sedentary settlement was emerged was Babylon, Egypt, Greece, Rome, Ancient China and Maya all of these areas forest were  destroyed and their fertile soil were totally destroyed and much of original fauna through combination of linear thinking and their insatiable drives for material wealth (Broswimmer, 2002).

Technologically (the rise of scientific and technological thinking). During Neolithic revolution, the nature was still stable due to technology which used was poor compared to the epoch after Neolithic revolution. During Neolithic revolution man were still use poor tools even if were getting some changes (improvement). So, the nature was not more destructed, while after Neolithic revolution man has already been improve technology and started to use high machine in industry which cause the destruction of natural intensively through practicing deforestation to acquire area for both settlement and production of agriculture, and through increase of industrial activities after Neolithic revolution influence destruction of nature through the emission of gases from industry and heavy machine (Dow et al, 2009)

                                                                                                                                                                                 In this both epoch of Neolithic revolution (during and after Neolithic), the nature (environment) become differ because during Neolithic Revolution the environment became stable as there were no high exploitation of resources to support the population while after the Neolithic revolution the intensive exploitation of resources associated with agriculture activities lead the destruction of nature in different parts of the world.

REFERENCES

Binford, L. (1968). “Post-Pleistocene adaptation”, new perspectives in archaeology, Chicago, IL:         

               Archive publisher.

Broswimmer, J. (2002). Ecocide, a short history of the mass extinction of species: London, Pluto  

               press.

Byrne, R. (1989). “Climatic change and the origin of agriculture” in Linda Manzanilla, ed; stuidies  

               in Neolithic and urban revolution Oxford; UK, British Archaeological reports publisher.

Dow, G et al (2009). “Climate reversal and the transition to agriculture economic growth,

                 new Haven, CT. Yale oriersity press.

Nagar, D. (1958), Environment Psychology, New Delhi, Concept Publishing Company 

Reinfew, C & Bahn, P. (2008). Archeology: Theories, methods and practice of agriculture (5^thed)

               London, theme & Hudson.

Tanno, K &Willcox, G (2006).Population, food and knowledge; A simple unified growth theory,

               Cambridge UK.Combridge University Press.

 Reinfew, C &Bahn, P. (2008). Archeology: Theories, methods and practice of agriculture (5^thed) 

               London, theme & Hudson.

               In this book of Archeology: theory methods and practice of agriculture explain the case of                   hunter gatherers and extreme climates of the productivity of intermediate goods which 

               involve further specialization in the limited set of available species.

PROJECT ABOUT KALENGA ANG IRINGA MUNICIPLE IN TERMS OF SETTLEMENT

          PROJECT ABOUT KALENGA ANG IRINGA          MUNICIPLE IN TERMS OF SETTLEMENT

THIS IS THE ONE OF THE PROJECT PREPARED

BY

KIWALE, B.F.J.J.

ON

3^th January 2015

WWW.KIWALE.HPAGE .COM OR Www.Kiwale.Hpage.Co.In

TABLE OF CONTENTS

                                                                                                                                    PAGES

Acknowledgement-------------------------------------------------------------------------------------- i

Abstract----------------------------------------------------------------------------------------------------ii

CHAPTER ONE

Areas and activity of the field --------------------------------------------------------------------------1

Iringa municipal-------------------------------------------------------------------------------------------1

§  Pattern--------------------------------------------------------------------------------------------1

§  Morphorology-----------------------------------------------------------------------------------3

The model of urban structure in relation to classical models.---------------------------------------4

The functions of iringa municipal in relation to reality to other cities in the world---------------6

The urbanization componets in iringa municipal-----------------------------------------------------11

The future trend of settlement in iringa municipal----------------------------------------------------12

CHAPTER TWO

The area between kalenga and iringa municipal------------------------------------------------------13

Kalenga rural district------------------------------------------------------------------------------------14-15

The different noticeable between kalenga rural district and

 Iringa municipal in terms of function.---------------------------------------------------------------15-16

The changing settlement-------------------------------------------------------------------------------17

The current and future trends of the settlement-----------------------------------------------------17-18

The model structure of settlement in the area-------------------------------------------------------18

The comparisons between the areas (from iringa municipal to kalenga rural district).-------18-19

The difference between the areas (from iringa municipal to kalenga rural district)------------19

CHAPTER THREE

Challenges facing the settlent of iringa municipality-----------------------------------------------19-21

Challenges of kalenga rural district--------------------------------------------------------------------21

Suggestion to overcome those challenges------------------------------------------------------------21-23

Suggestion for the challenges facing kalenga rural district-----------------------------------------23

ACKNOWLEDGEMENT

We would like to thanks all people who supported us to complete our field practical. One thanks should be directed to our supervisors, MR. Mdage and Sanga, F. who supervised us in the whole field and guided us in acquiring practical knowledge. Furthermore we would like to thanks Mr. Madegela, the Uhindini entrepreneur who gave us information about the street of Iringa municipal. Also Mr. Shaban Kisanga a dweller of Kitanzini street who gave us about the historical background of Kitanzini street and Miss Shakira Mhighari  and Maria Kindole  the dweller of Kalenga rural district who narrated us about the economic activities, settlement plan and the land value within Kalenga rural district,  

ABSTRACT

The field was conducted on 3^th January 2015 when we traveled from Iringa municipal to Kalenga rural district. The aim of our journey was to examine the urban rural continuum between Iringa municipality and Kalenga rural district in terms of settlement pattern, functions, morphology and future trend as well as dynamism of settlement. Also we aimed to examine the area between Kalenga and Iringa in terms of changes of settlement pattern, functions, based on hierarchy, comparisons and contrasts based on criteria and evidences of future trends in the area.

At 8: 00 am we began to make a walk to different area of Iringa town. The aim of this walk was to observe the real evidence about pattern, morphology, models, function and components of Iringa urban settlement. The walk ended at 9:30 am, where we started a journey to Kalenga district by bus. Also at Kalenga we started a walk to our field objectives. And the field was ended at 3:30 pm.

CHAPTER ONE

AREAS AND ACTIVITY OF THE FIELD

Our field trip was divided into three parts depending on magnitude of hierarchy starting from Iringa municipal, area between Kalenga and Iringa municipal as follows;

IRINGA MUNICIPAL

Within Iringa municipal we examined the settlement in the following aspects.

a)      Pattern refers to the way in which settlement are distributed in a certain area. Or the ways in which settlements are laid out on the landscape. This can include nucleated, linear, sparse and spring line settlement pattern. All these settlements pattern observed in Iringa region as follow;

i)                    Nucleated pattern

Refers to the place where there is concentrated of houses and large population size in a certain area. For example of area in Iringa municipal which are nucleated are Kitanzini, Miyomboni, Mashine tatu, Barabara mbili and Frelimo. This nuclear form is due to presence of near good services like markets, well improved roads, financial services both banks, M-Pesa, Tigo pesa and airtel money. As well as improved health centers.

Photo (a) is an example of nuclear settlement at Miyomboni street

ii)                  Linear pattern

Refers to the settlement located along the roads, river or Railways. The area with linear settlements in Iringa municipal include Ilala near Mkwawa road, Zizi la ng’ombe to Isakalilo along Kalenga roads, Ipogolo along  Mbeya road and Kihesa along Dodoma roads.

Photo (b) is an example of linear settlement along Dodoma road.

iii)                Spatial pattern

Refers to the settlements where the houses are scattered means they are distributed far apart from each other. The spatial pattern in Iringa municipal are observed in areas like Donbosco, street near Donbosco vocational training, Mkimbizi street and Majengo mapya near to Mawelewele secondary school.

iv)                Spring line pattern

Is the settlements which are placed along the foot of mountain. In Iringa municipal there are several areas dominated with spring settlement, these include Ipogolo area, and some parts like Wiloles street and Ilala street.

Photo (C) A Spring line pattern

b)      Morphology. Refers to the general configuration of the landscape and houses. This can involve the analysis of physical structure at differences scales as well as pattern of movement, land use control and occupation.

The morphology of Iringa municipal is including both valley highland and flat area. For example of settlement located on valley are Makolongoni, Ilala, Mkwawa, and Ipogolo. While the highland settlement include Wilolesi, Mlandege, Kitanzini and Frelimo.

Photo (d) A morphology of Iringa stand to Frelimo

THE MODEL OF URBAN STRUCTURE IN RELATION TO CLASSICAL MODELS.

Urban structure involves the way the city or town are grown in an area in relation to spatial patterns which may show differences and similarities in land use, social grouping and the way urban area have developed economically and socially in relation to time change.

The model of Iringa municipal to some extent relates to Burges classical model of urbanization. This is because some of these assumptions are evident in Iringa municipal. Such assumptions are as follows;

i)                    Transport systems were of limited significance being equally, easy, rapid and cheap in all directions. This is exemplified in Iringa municipal in terms of transport cost to different direction from the centre of the town. For example from bus terminal to Kihesa, to Mawelewele, to Ipogolo,to Mtwivila, To Isakalilo, to Tumaini. Their cost are similar i.e. Tsh 400 per route.

ii)                  The oldest buildings were in or close to the city centre. This assumption in relating to Iringa municipal since there are several area with old building near Iringa municipal centre such areas include; Kitanzini Street, Barabara mbili and Miyomboni street.

Photo (e) is an example of oldest building at Uhindini street

iii)                Land value were highest in the centre of the city and decleaning outward to give a zoining of urban function and land use. This assumption is relevant to Iringa municipal this is due to fact that the value of site near the municipal centre is approximated to be above ten millions Tanzania shillings. While the value of site far away from the municipal center is below 5 millions of Tanzania shillings, for example at Isakalilo, Mawelewele and Kalielo.

iv)                The poorer classes had to live near to the city center and places of work as they could not afford transport and expensive housing. This assumption is applicable to Iringa municipal due to presence of many poor dwellers observed near work area like market area, shops area, industries, for example at Kitanzini, Frelimo, Ilala and Mlandege.

Photo (f) is an example of settlement of poor classes near to town at Kitanzini

THE FUNCTIONS OF IRINGA MUNICIPAL IN RELATION TO REALITY TO OTHER CITIES IN THE WORLD

Like any other cities in the world such as London, New York, Captown, Lusaka, also Iringa municipal have several functions which related to reality. These function include;

i)                    Iringa is trade or commercial center. This is because there are different business activities which are conducted including market centre like Iringa Soko kuu found in Miyomboni. Also there are pet businesses which are conducted by the people who have small capital. In reality the commercial activities are conducted in different urban areas in the world apart from Iringa municipal.

Photo (g) and (h) are examples of business activities at Iringa municipal.

ii)                  Education centre. This is orbserved in Iringa municipal due to presence of different learning institution such as Ruaha Catholic University (RUCU) at Wiloles sreet Mkwawa University. Tourism college near Kitanzini area and Mwembetogwa Secondary school.

Photo (i) a building of Ruaha Catholic University at Iringa municipal.

iii)                Health centre. This is due to presence of various hospital both private and public like Iringa regional hospital, Agakhan hospital near Uhindini street, Frelimo hospital, the Green world institution near bus stand.

Photo (j) Regional Iringa municipal hospital.

iv)                Administrative and political functions. These are also indicated by the presence of Iringa municipal administration building near Miyomboni street, also presence of courts, Ministry of migration police station. Also the presence of CCM building near Miyomboni Street indicates political functions.

Photo (k) Iringa Administrative and political function.

v)                  Regious centre. This because of presence of several mosques like Hideya Masjil at Frelimo, Ilala Masjid and Miyomboni Masjid. Also there is several churches like Roman Catholic at Mshindo.

Photo (l) A mosque of  Miyomboni Masjid

vi)                Recreation centre. This is due to presence of Samora Stadium for sports and Games as well as for different ceremonies. Also there is clup VIP, University corner (RUCU), Garden and Margic site.

Photo (m) Iringa regional Garden

vii)              Transportation centre. This is due to presence of Iringa central bus stand near Miyomboni street and also the different routes for transportation like bus terminal to Kihesa, to Kalenga, to Ipogolo, to Mkwawa and to Tumaini.

Photo (n) Iringa central bus stand

viii)            Industrial centre. In Iringa municipal there are several manufacturing Industries such as Dabaga Saussage, Ivory company at Ipogolo and Sembe mills at barabara Mbili Street.

THE URBANIZATION COMPONETS IN IRINGA MUNICIPAL

Urbanization is defined as the process which involves an increasing proportional of the total population usually that lives in town and cities. The components of urbanization include improvement of infrastructure, social services, building, population and architecture. These components in Iringa municipal are observed as follows;

i)                     Social services, which are advance in nature. For example presence of good health centre, education centre, electricity, security and enough water supplies.

Photo (o) Iringa police station.

ii)                  Population, the Irings municipal have large population size which is approximated to be 941,238 according to the census of 2012 general report.

iii)                Infrastructure, this involves the presence of improved roads like Dodoma road, Mbeya road, Mkwawa road, Kalenga road and Frelimo road. Also is due to presence of high building such as TANESCO floor building near the Mashine tatu.

iv)                Architecture system, this indicated by the presence of well planned houses in Iringa to some extent influenced people to live in Iringa. For example areas like Uhindini street which have well planned house.

THE FUTURE TREND OF SETTLEMENT IN IRINGA MUNICIPAL

The assumption is that for several years to come the municipal will be among of the huge city in Tanzania. This is due to the following;

i)                    Improvement of infrastructure, for example now there is improvement of Dodoma road from Iringa centre. Also many high building are being constructed to replace the old and poor building like new high floor building near Miyomboni, Soko kuu and Mahine tatu.

Photo (p) high building in construction at Iringa municipal.

ii)                  Population. Where now days there are rapid increase of population in Iringa municipal due to rural to urban migration and improved health services which leads the results of low death rate. This indicates that for the future time there will be large population in Iringa municipal.

iii)                Also the current settlements in Iringa are being expanding outward from the centre. For example there is construction of new houses at Mwangata, Isakalilo, Donbosco, Mkwawa, Ipogolo. This indicates the trend that for future time the Iringa municipal centre will increase largely and there will be several small towns centre around the Iringa central place.

CHAPTER TWO

THE AREA BETWEEN KALENGA AND IRINGA MUNICIPAL

The area between Kalenga and Iringa municipal in linear settlement due to houses which are located along the road and scattered due to houses been far apart from each other.

The functions between Kalenga and Iringa municipal are agriculture, local trade, cultural practice and social function.

Photo (q) Small scale agriculture in Kalenga.

The comparison between Kalenga and Iringa municipal is based highly on function since there are some functions which are performed both in Iringa municipal and Kalenga are also performed in the area such function are like;

i)                    Social functions like Education centres, Health centres, and Religious.

ii)                  Trade

The contrasts between the area of Kalenga and Iringa.

i)                    Settlement arrangements, in Kalenga there is poor settlement plan for example at Mwambao street and Lipuli village, settlement are arraged zigzag while in Iringa municipal settlement are arranged in a defined form such as high density sites and low density sites.

ii)                  Land value, in Kalenga rural district land value is cheap for example the land for 1 acre is approximately to TSH less one million (according to Shakira Rugali and Maria Kindole). While in Iringa municipal is more than One million thousands shallings per plot (according to Shaban Kisanga)

KALENGA RURAL DISTRICT

The urban rural continuum, it is variation of the scale of the rural of Kalenga rural district and Iringa municipal. The urban rural continuum of Kalenga and Iringa municipal can be noticeable in terms of function Kalenga rural district it is not typically rural village but it is in the transitional to urban.

THE DIFFERENT NOTICEABLE BETWEEN KALENGA RURAL DISTRICT AND IRINGA MUNICIPAL IN TERMS OF FUNCTION.

The differences between these areas in terms of functions are as follow;

i)                    Agriculture, the major activity of Kalenga district is agriculture where crops are cultivated and irrigation is taking a long the Ruaha river while Iringa municipal agriculture is taking place at low scale. For example at Ipogolo along the Ruaha river agriculture is taking place by assistance of Ruaha river.

Photo (r) Kalenga Ruaha River for irrigation

ii)                  Administrative function, the administrative function in Kalenga rural district is dominatedby local government. While in Iringa municipal the administrative function is based on central and local government. For example the regional offices and municipal authorities.

Photo (s) Kalenga Administrative function

iii)                Trade. The trade conducted in Kalenga rural district is local in which simple commodities are sold, this is enduced by the presence of local market. While in Iringa municipal there is high advanced market of commodities in ares such as MiyombonKitanzini and in Mashine tatu areas.Transport system. In Iringa municipal there is advanced transport facilitaties like cars. While in Kalenga rural district thearea is much dominated by local transport means like bicycles.

iv)                Social services. In Kalenga rural district there are few social services foristance schools and dispensary. While in Iringa municipal there are many social services like Banks, hospitals, education institutions such as primary and secondary school colleges and universities.

Photo (t) Kalenga dispensary district.

THE CHANGING SETTLEMENT

In terms of buildings. The trend shows that the old buildings are replaced by the modern or new buildings. Therefore this implies that Kalenga rural district is grown to urban settlements.

In terms of space. According to Shakila Muhugali (a dweller), said that open space are covered by the new building compared to the past time. Therefore also we observed that there were many changes since the old houses are replaced by the modern or new houses and at the places where there were no houses, new houses are now built on it by the dwellers and migrants.

THE CURRENT AND FUTURE TRENDS OF THE SETTLEMENT

The current trend of settlement of Kalenga rural district is based on dynamism in nature since it is in transition from rural to urban due to presence of demolition of old buildings be replaced by new buildings covering of the open places by the new buildings.

The future trend of settlement of Kalenga will be urban because the area will have many buildings and high population which increase functions. So Kalenga area n coming years will be urban area.

THE MODEL STRUCTURE OF SETTLEMENT IN THE AREA

The model structure of settlement in Kalenga rural district reflects the Burgess model of settlement since the old buildings are closed nearby centre of Kalenga rural district while the new buildings are extended outward the central place of Kalenga rural district.

The value of land is decreasing as you move from Kalenga centre. For example the land value in Mwambao street is quite different to the land value in Lipuli street. Therefore in these sense the settlement reflect also the Burgess model of settlement.

THE COMPARISONS BETWEEN THE AREAS (FROM IRINGA MUNICIPAL TO KALENGA RURAL DISTRICT).

In terms of functions

In both ares there was functions which are being performed by people for example in Iringa municipal there administration function, trade, transport, social and cultural as well as in Kalenga rural district but in low level.

i)                    Social services

ii)                  In terms of settlement pattern both area patterned in linear in some streets due to the presence of tarmac roads people lives along the roads.

iii)                In terms of morphology. In both area there are favour for establishment of settlement (flat land)

iv)                In terms of central place. Both area have cental place for example the central place of Kalenga is a central place to other place of Kalenga district.

THE DIFFERENCE BETWEEN THE AREAS (FROM IRINGA MUNICIPAL TO KALENGA RURAL DISTRICT)

·         Population. In Iringa municipal population is high compared to Kalenga rural district because there is low population.

·         Economic activities. In Iringa municipal there are non Agricultural activities like financial institution, processing industries and trade but in Kalenga rura district the cultivation, fish keeping (Igawa and Mkaga dam) , agriculture are dominated.

·         Social activities. In irnga municipal there are many social activities like schools, water supply, hospitals, banks compared to Kalenga rural district, there are few social services

·         Land value. In Iringa municipal the land value is high compared to Kalenga rural district there is low land value.

CHAPTER THREE

CHALLENGES FACING THE SETTLENT OF IRINGA MUNICIPALITY

Iringa municipality founded with the good patterns and morphology of the area. But there are challenges encountered the area in terms of establishing the settlement. Therefore the challenges facing the Iringa municipality are as follows;

§  Poor sewage system. In Iringa municipal there are poor sewage systems in the area like Makolongoni, Frelimo as well as Kitanzini. This is caused by the concentration of buildings without looking on the cannals which is constructed for purposes of draining water

Photo (u) Iringa poor sewage system

§  Poor arrangements of streets. For example Frelimo, Makolongoni, Kihesa Sokoni, mashine tatu. Due to this poorer arrangement the area has been characterized with various problems such as criminal offences and this is due to the nature of land.

§  The eruption of diseases. Such as Malaria, Typhoid and diarrhea. This is caused by the poor sewage in the area. Also presence of the contaminated water in Mchambawima River and poor waste disposal has been geared towards the eruption of diseases.

§  The problem of HIV/AIDS. This has been caused by presence of so many clubs, Universities and so much integration of people. However, the spread of these dangerous diseases has been caused and still causing the loss of manpower that would help the development of municipal and national wide.

§  Unemployment. A large number of people become jobless. This led to the emergence of social problems such as robbering, steeling and prostitution in the area. Also due to such situation young are engaging in drug abuse which results to increase of social criminals

§  Street children. This is another of the challenge which facing Iringa municipal, it is caused by the carelessness of the parents, others are being halted by their parents or guardians.

CHALLENGES OF KALENGA RURAL DISTRICT

·         Shortage of social services. For example hospitals, schools and financial institutions which are very important to the people. The service offered at Kalenga rural district is not satisfied to the people found in the area.

·         Poor living standard of the people. Due to low income people failed to meet their basic needs which are necessary to their living. Also most of the people found at Kalenga live in the old houses which are not appropriate to them.

·         Unemployment. The people of Kalenga most of them depend on a single resources which is agriculture. So this led to the people to have seasonal job for stance  the rain season which favoured them to engage in the agriculture. Hence during dry season people lack the task to perform.

SUGGESTION TO OVERCOME THOSE CHALLEGES

o   Improvements of sewage system. In Iringa municipal need to have the proper sewage system of waste so as to protect the environment from diseases like malaria, Typhoid caused by the poor sewage system. In area like Makolongoni, Kitanzini and Frelimo need to be improved as to create the good environment through construction of cannals.

o   Diversification of various sectors. Due to the problem of unemployment the people of Iringa municipal need to engage on various sectors like trade rather than depending only the employment from government. In order to avoid eruption of diseases the people of Iringa municipal need to protect the environment through clearing the glasses around the houses to avoid diseases like malaria, also the people need to attend hospital to check the body, maintenance of  personal hygiene and the waste disposal in general to avoid the eruption of diseases like typhoid.

o   Provision of education. People have to be given education on how HIV/AIDS is transmitted, how to take care of themselves and the general effects of the diseases to the region and country as well.

SUGGESTION FOR THE CHALLENGES FACING KALENGA RURAL DISTRICT

·         Improvement of social services. There should be improvement of social services in Kalenga rural district to support the life of people of Kalenga for stance hospitals, schools and financial like banks to run different activities including trade agriculture.

·         Provision of employment to the people. The government needs to provide employment to the people of Kalenga in different sectors so as to avoid thieves, prostitution and social crimes. The provision of employment can reduce the crimes within Kalenga rural district.

·         Improvement of sanitation. In Kalenga rural district there should be proper waste disposal, improvement of environment through cleaning of glasses around houses. The people of Kalenga rural district need to avoid dumping of waste everywhere so as to protect the environment and also to avoid the eruption of diseases.