KILIMANJARO

2015-08-02T16:47:00.000-07:00

Zimbabwe seeks second American' Cecil was a major tourist attraction in Zimbabwe's Hwange National Park Zimbabwe says it is seeking a second American over the illegal killing of a lion, as the outcry over the death of famed animal Cecil continues. The National Parks and Wildlife Management Authority said a doctor from Pennsylvania, named as Jan Casimir Seski, killed a lion in April. A Zimbabwean landowner has since been arrested, the agency said. Cecil was shot illegally in July by US dentist Walter Palmer of Minnesota. Zimbabwe is seeking his extradition. The Associated Press news agency says Mr Seski is a gynaecological oncologist who runs the Center for Bloodless Medicine and Surgery at Allegheny General Hospital in Pittsburgh. The agency called at his home, in woods outside Pittsburgh, and left a telephone message but received no response. Images on websites linked to hunting show a "Dr Jan Seski" standing next to dead animals including elephants, an impala, a hippo and an ostrich, the agency added. Cecil the lion wearing a collar Cecil wore a collar that researchers at Oxford University used to track him Home of Dr Jan Casimir Seski in Murrysville, Pennsylvania. 2 Aug 2015 Jan Seski's home is in woods outside Pittsburgh, Pennsylvania The National Parks authority gave little information on the new case, but said on Sunday that the killing of the lion had taken place without a permit.

It said the hunt had been arranged by a Zimbabwean man who owned a safari company. The authority said in a statement that it had agreed to "undertake an industry-wide investigation to crack down and weed out any illegal hunting activities", but it was not clear if the latest case had emerged from that investigation. Mr Palmer is believed to have paid about $50,000 (£32,000) to hunt Cecil, a major tourist attraction in the Hwange National Park. He says he thought the hunt was legal and was unaware Cecil was protected. There has been a huge online backlash against Mr Palmer. The dental practice he runs in Minneapolis has been closed since he was named as the hunter who shot Cecil. Share this story Email Facebook Twitter Linkedin Instragram

2015-08-02T14:10:00.001-07:00

Burundi president Nshimirimana killed in attack President Pierre Nkurunziza after voting in parliamentary elections in June, 29 June President Pierre Nkurunziza after voting in parliamentary elections in June A close aide of Burundi's President Pierre Nkurunziza has been killed in an attack on his car in the capital, Bujumbura. Gen Adolphe Nshimirimana was a former army chief of staff and intelligence chief. The attackers targeted his car in the Kamenge district reportedly with machine guns and rocket launchers. Burundi has been racked by unrest since April, when Mr Nkurunziza announced he would seek a third term in office. Opponents argued this contravened the constitution and there was a failed coup attempt in May. A presidential election was then held last month which Mr Nkurunziza won, but which was boycotted by the opposition. Gen Nshimirimana was reportedly in charge of the president's personal security and had been central in cracking down on protests. Witnesses to the attack said four men in military fatigues had sprayed the car with bullets. Other witnesses said rockets were also fired. Presidential adviser Willy Nyamitwe told Reuters: "He has been killed by a bullet... He was in the car with some bodyguards but I don't know exactly what happened." In a Twitter message Mr Nyamitwe said : "I have lost a brother, a companion in the struggle." Share this story Email Facebook Twitter Linked Instragram

BREAK NEWS

2015-08-02T13:13:00.000-07:00

Burundi presidential aide Nshimirimana killed in attack 8 hours ago From the section Africa President Pierre Nkurunziza after voting in parliamentary elections in June, 29 June President Pierre Nkurunziza after voting in parliamentary elections in June A close aide of Burundi's President Pierre Nkurunziza has been killed in an attack on his car in the capital, Bujumbura. Gen Adolphe Nshimirimana was a former army chief of staff and intelligence chief. The attackers targeted his car in the Kamenge district reportedly with machine guns and rocket launchers. Burundi has been racked by unrest since April, when Mr Nkurunziza announced he would seek a third term in office. Opponents argued this contravened the constitution and there was a failed coup attempt in May. A presidential election was then held last month which Mr Nkurunziza won, but which was boycotted by the opposition. Gen Nshimirimana was reportedly in charge of the president's personal security and had been central in cracking down on protests. Witnesses to the attack said four men in military fatigues had sprayed the car with bullets. Other witnesses said rockets were also fired. Presidential adviser Willy Nyamitwe told Reuters: "He has been killed by a bullet... He was in the car with some bodyguards but I don't know exactly what happened." In a Twitter message Mr Nyamitwe said (in French): "I have lost a brother, a companion in the struggle." Share this story About sharing

KIA ROCK OF THE YEAR AWARD

2015-05-01T09:31:00.001-07:00

Print Wolves' Andrew Wiggins named Kia Rookie of the Year Minnesota forward becomes first in franchise history to claim award Jon Krawczynski | Associated Press POSTED: Apr 30, 2015 3:45 PM ET UPDATED: APR 30, 2015 5:49 PM ET AD Wiggins Accepts Kia Rookie of the Year Award Minnesota's Andrew Wiggins accepts the 2014-15 Kia Rookie of the Year Award. MINNEAPOLIS (AP) — Dressed in a Navy blue tuxedo with shiny black lapels, Andrew Wiggins certainly looked the part while collecting his Kia NBA Rookie of the Year Award Thursday. He looked even better on the court in his first season in the league. Wiggins became the first Minnesota Timberwolves player to win the rookie of the year, and he did it in a landslide. He received 110 of 130 first-place votes and had 604 points in the voting. Chicago's Nikola Mirotic finished second with 14 first-place votes and 335 points and Philadelphia's Nerlens Noel was third. "It means a lot to me. I know it means a lot to the organization and there's a whole lot of history," Wiggins said. "It should bring a lot of hope for the future of the Minnesota Timberwolves. It should give people a different look at things. This is the uprising. We've got a lot of young talent." Wiggins Top 10 Dunks from 2014-2015 Check out Kia Rookie of the Year Andrew Wiggins top 10 dunks from the 2014-2015 NBA season. After coming to the Timberwolves in the trade that sent Kevin Love to Cleveland, Wiggins averaged 16.9 points and 4.6 rebounds while playing all 82 games. Wiggins was drafted No. 1 overall by the Cavaliers last summer and has been a heavily hyped prospect since he was a teenager growing up in Toronto. He lived up to that in his first year in the NBA, emerging as the new centerpiece of a franchise that has not made the playoffs for 11 straight years. "When I first came here a couple years ago, I met with (owner Glen Taylor) and said the No. 1 thing we had to do to build a franchise and develop that culture was to get a game-changing type player," coach and team president Flip Saunders said. "A player that was a two-way type player that could play offense, could play defense. Last year, Aug. 23, when we traded for Andrew Wiggins we got that type of player. And we were ready and set to go." The Timberwolves started the summer in an incredibly difficult position, with Love wanting to be traded and fans bracing for yet another in a seemingly endless line of rebuilding projects. Then something unfamiliar happened - a stroke of luck in their favor. After a good freshman season at Kansas, Wiggins was drafted No. 1 overall last June by the Cleveland Cavaliers. Not long after, James decided to leave Miami and return home to Cleveland, setting up a possible pairing with Wiggins. The two shared something in common as super-hyped teenagers and No. 1 picks, but his stay in Cleveland was short-lived. James pushed hard for the Cavaliers to bring in Love, the three-time All-Star and his teammate from the London Olympics. Timberwolves president of basketball operations Flip Saunders demanded Wiggins be a part of the package. After some back-and-forth, the Cavaliers relented and sent Wiggins and Anthony Bennett to Minnesota in a three-team deal that netted them Love. After finding his way through the first month of the season, Wiggins took off. As teammate after teammate went down, more responsibility fell on to Wiggins' shoulders. Forced to become a focal point at 19 years old, he responded by becoming more assertive and more aggressive on both ends of the court than he ever was in his lone season at Kansas. He averaged 19.1 points per game after Jan. 1 and in his final 13 games, he scored 23.3 points, dished out 3.5 assists and took 10 free throws per game. Saunders, also the team's coach, said Wiggins represents the kind of perimeter force that all good teams need - a player who can get his own shot when the clock is winding down, one that puts pressure on the defense by getting to the free throw line for easy points. "For the first time pretty much in this organization we have a player who can do that in Wiggins, to be point blank," Saunders said. "He can make something happen out of nothing. He got to the free throw line ... He scored at a high level, he attacked the basket, so the way the game is that athleticism, you have to have something to hold onto that."

2013-05-03T18:46:00.002-07:00

LeBron James with fourth NBA MVP
LeBron James will be named NBA MVP
James is fifth player in NBA history to win four MVPs, having done so over past five seasons
James averaged 26.8 points, fewer than previous MVP seasons, but had most efficient season of career

LeBron James remains the best basketball player in the world.

The Miami Heat forward will be named NBA MVP for the fourth time in five seasons. The person requested anonymity because the announcement is scheduled for Sunday, with the presentation likely before the Heat's second-round playoff opener Monday.

James is the fifth player in NBA history to win four MVPs, joining Kareem Abdul-Jabbar (six), Michael Jordan (five), Bill Russell (five) and Wilt Chamberlain (four). At 28, James is a year younger than Abdul-Jabbar and Russell, three years younger than Chamberlain and five younger than Jordan were when they won their fourth MVPs.

"I absolutely have not even thought about it," James said earlier this week of winning his fourth award. "I have not thought about it, until you just brought it up. I know the history. It would be a unique, unbelievable class I would be a part of, so we'll see."

MVP: LeBron James, Miami Heat. James won his fourth MVP

2013-04-29T13:02:00.001-07:00

Shop Amazon - Perfect Gifts for Mother's Day

2013-04-29T11:49:00.002-07:00

2013-04-29T11:47:00.001-07:00

2013-04-25T15:18:00.001-07:00

LAURYN HILL’S SENTENCING IN TAX CASE POSTPONED, INKS MILLION DOLLAR CONTRACT WITH SONY MUSIC Share on facebook!Share on twitter! Images Lauryn Hill, who was facing jail time for tax evasion, was given a reprieve on Monday (April 22), as a judge postponed her sentencing in the case. According to NJ.com, the Grammy-winning rapper failed to pay Uncle Sam $1.8 million in income earned between 2005 and 2007. Although Hill promised the judge to pay back about $554,000 in restitution, she has so far paid only $50,000 to date. United States Magistrate Judge Madeline Cox Arelo was not happy with the former Fugees member and scolded her during the hearing. “This is not someone who stands before the court penniless,” she said. “This is a criminal matter. Actions speak louder than words, and there has been no effort here to pay these taxes.” Judge Arelo scheduled another hearing for May 3. The 37-year-old mother of six now has two weeks to pay $504,000 or else face a three-year prison sentence. Hill’s attorney, Nathan Hochman informed the judge that his client has signed a $1 million recording deal with Sony Music and is also planning to take out a $650,000 loan to pay her outstanding tax bill. He is asking the judge to give Hill probation instead of prison. paying rent on her Newark, N.J., hom

2013-04-22T11:35:00.000-07:00

''WILL MINE URANIUM ON SELOUS GAME RESERVE'' The Selous Game Reserve in southern Tanzania is one of the largest fauna reserves in the world Continue reading the main story Tanzania will go ahead with plans to mine uranium in the UN World Heritage site Selous Game Reserve, the natural resources minister has told the BBC. Ezekiel Maige said he told the recent UN World Heritage Centre meeting it would mean the park's size would need to be reduced by less than 1%. The UN body said it would approve the plans, as long as environmental assessments were carried out. Money made from the mining would help in the park's upkeep, Mr Maige said. According to the UN cultural organisation Unesco, the 5m hectare-Selous Game Reserve in the south of Tanzania has large numbers of elephants, black rhinos, cheetahs, giraffes, hippos and crocodiles - and is relatively undisturbed by humans. 'Regrettable' In an interview with the BBC Swahili Service, Mr Maige said the uranium mining project was in its infancy, but it would only affect about 0.69% of the current World Heritage site park and would be an important source of income for the country. Continue reading the main story “ Start Quote Radiation levels will remain the same - the minerals in the ground are already emitting a degree of radiation, but it is not dangerous for human beings” End Quote Ezekiel Maige Natural resources minister Firms could expect to earn $200m (£125m) each year from mining uranium from the site, of which $5m would be paid to the government, he said. Some of this would be able to help with the costly business of managing the park, and it would provide employment for about 1,600 Tanzanians. During the annual meeting of the World Heritage Committee, the minister said concern had also been expressed about the Undendeule Forest Reserve, to the south of the Selous Game Reserve. But Mr Maige, who also serves as Tanzania's tourism minister, insisted there would be no impact on that forest either. He said it currently costs the government about $490,000 a year to manage it and the income from mining would help pay for guards to stop poaching. He said Tanzania did not need permission from Unesco to go ahead with its uranium mining plan, but the East African nation wanted to take into account the organisation's recommendations. "The uranium project will go ahead," he told the BBC. Unesco spokesman Lazare Eloundou Assomo told the BBC it would be "regrettable" if Tanzania started uranium mining without the UN body's approval. He did not say how long the assessments would take. The World Heritage Committee wanted Tanzania's own assessment to be approved by the country's environmental agency, Mr Maige said. The second requirement was for a UN team of experts to visit the area to give their own recommendations for the protection of the ecosystem. The minister said a decision would then be taken at next year's WHC meeting about changing the boundaries of the Selous Game Reserve. Studies so far had shown that there was no need for concern about radiation poisoning from the uranium extraction in the area, Mr Maige said. "Radiation levels will remain the same - the minerals in the ground are already emitting a degree of radiation, but it is not dangerous for human beings, the animals or the [Mkuju] river," he said, adding that the uranium would be processed abroad.

2013-04-22T11:23:00.002-07:00

TANZANIA'S MAASAI BATTLE GAME HUNTERS FOR GRAZING Loliondo, Tanzania In a remote corner of northern Tanzania, Boeing 747 planes land on a private airstrip, trucks with United Arab Emirates (UAE) number plates drive across the plains, and anyone with a cell phone receives an unlikely text message: "Dear guest, welcome to UAE." For centuries, the sprawling savannah in the Arusha region of the East African nation was home to the Maasai people, but these days it can feel more like Dubai, one of the states that make up the UAE. That is because this chunk of land in Arusha's Loliondo area near the Serengeti National Park has been leased to an Emirati hunting company called the Ortello Business Corporation (OBC). Continue reading the main story “ Start Quote My son is in secondary school because of the grass from here” End Quote Morkelekei Gume Female Maasai herder Since 1992, OBC has flown in wealthy clients to shoot lions and leopards, angering nomadic Maasai cattle herders who are blocked from pastures in the hunting grounds. Now, Tanzania's government wants to give more land to the hunters by establishing a 1,500 sq km (579 sq mile) wildlife corridor exclusively for OBC. The plan would displace about 30,000 people and affect tens of thousands more who graze cattle there in the dry season. The Maasai have erupted in protest, saying their livelihoods will be destroyed. More than 90% of Loliondo's Maasai depend on rearing livestock on seasonal grasses there. "Without land we cannot live," said Naishirita Tenemeri, a mother of three. Ms Tenemeri raises cows and goats in Loliondo to pay for food and her children's schooling. The Maasai have a history of losing their land in Tanzania since the British moved them from the Serengeti in 1959. The former coloniser guaranteed future land rights, but post-independence governments further restricted grazing rights and the latest proposal would remove almost 40% of Loliondo's highland prairie and forested mountains. Ruling party cards spurned Earlier this month, Ms Tenemeri, wrapped in a traditional red-checked blanket known as a shuka, joined 1,000 people, mostly women, under thorny acacia trees at Olorien village to protest at the plans. Some walked for days for the chance to show their anger by publicly giving up their membership cards for Tanzania's ruling party, Chama Cha Mapinduzi (CCM). "If I have no land then I have no place to deliver my children," said Morkelekei Gume, as she tossed her CCM card to the ground. "My son is in secondary school because of the grass from here. "If they need my land they can kill me." Continue reading the main story Maasai women have been most vocal in their protest about the wildlife corridor. This sign in Kiswahili at the meeting in Olorien village on 6 April 2013 says: "We will fight for our land until the end." Some of the women walked for days to attend the demonstration in Olorien. It is the Maasai women who are often left in rural areas to care for children while men move to cities to work as security guards. The wildlife corridor to be used by the UAE hunting company would displace about 30,000 Maasai people and affect tens of thousands more who graze cattle there in the dry season. Some of the more than 1,000 Maasai who attended the Olorien meeting gave up their membership books of the CCM party, which has dominated Tanzanian politics for decades, in anger at the government's move. At the gathering, Maasai men prepared beef for the protesters. About 90% of Maasai in Loliondo depend on raising cattle for the livelihoods. Naishirita Tenemeri, a mother of three who attended the protest, raises cows and goats in Loliondo to pay for food and her children's schooling. "Without land we cannot live," she said. Continue reading the main story previous slide next slide 1/6The women have been so outspoken because they bear the worst of the evictions, left jobless to care for children while the men move to cities, where many find work as security guards. They have also led the protests since local politicians, who had said they backed the campaign against the wildlife corridor, later refused to resign from the party as they had promised to do. The women's outcry spurred the deputy secretary general of the CCM to trek all the way to Olorien, a collection of huts eight hours by four-wheel-drive from the region's main city of Arusha. Continue reading the main story “ Start Quote These 1,500 sq km are a crucial breeding area for wildlife, a corridor for the iconic great migration of wildebeest, and a critical water catchment area” End Quote Khamis Kagasheki Tourism minister CCM officials then denounced the planned corridor, but the ministry of tourism, and by extension Tanzanian President Jakaya Kikwete, stands firm. Mr Kikwete, who will stand down at the next election, in 2015, after two terms in office, has tried for almost a decade to give more land to OBC. During a 2009 drought, he sent national police to help OBC block herders from a vital water source metres away from the company's current hunting ground. The Maasai say more than half of their cattle died as a result. Isaac Mollel, the executive directive of OBC's Tanzania branch, says people are only blocked from water resources during the July to December hunting season - which coincides with the dry season. "If there is hunting going on, it is going to be dangerous if someone comes around and grazes," he said. Royal visitors For John Moina, who exports cattle from Loliondo to Kenya, Mr Kikwete's message was clear. "The government is saying OBC is better than citizens of Tanzania," he said. But Mr Kikwete's government can earn more income in Loliondo from tourism through OBC - which has catered for English royalty like Prince Andrew, the Duke of York, and the UAE royal family - than livestock. And Loliondo is ideal for developing tourism. It is rich in game with few visitors, and borders the Serengeti, Kenya's Maasai Mara National Park, and the Ngorongoro Conservation Area. Tourism Minister Khamis Kagasheki defends the evictions, saying the project will promote conservation as the Maasai are exhausting the land. "These 1,500 sq km are a crucial breeding area for wildlife, a corridor for the iconic great migration of wildebeest, and a critical water catchment area," he said in a press release. However, academics say the Maasai barely affect wildlife. "I would question those who say that the Maasai create more of a threat to wildlife than the hunting OBC is doing," said Benjamin Gardner of the University of Washington, who has studied Maasai land issues for two decades. The Maasai rarely hunt, and use the corridor's highlands to avoid wildebeest that give birth in the lowlands and can spread disease to cattle. If Loliondo's 66,000 Maasai plus their livestock are hemmed into only 2,500 sq km, they may overstress land and wildlife. "There is no big drought now," said Samwel Nangiria, who heads a group of Maasai non-governmental organisations called NGO Network. "But if they get the corridor it is going to affect twice as many people as 2009." Regardless, Mr Kagasheki has vigorously defended the government's right to appropriate the land, accusing the Maasai of living in Loliondo illegally and blaming the unrest on foreign-funded groups. During the breeding season, wildebeest can spread diseases to cattle OBC too points the finger at NGOs and says it has invested in the area over the last 20 years, digging five boreholes, building classrooms and a hospital. "The people communicating for the Maasai are not the Maasai themselves. They make sure that [there is] no clear understanding between the investors and the indigenous people of Loliondo," Mr Mollel says. In fact, he says their current five-year concession was supposed to allow them access to the whole of the 4,000 sq km Loliondo area - so the smaller corridor is actually a concession to the Maasai. He also says that, in the government's eyes, the Maasai do not own the land, and it will help protect a drought-prone area. Thirteen civil society groups from across Tanzania said in a statement that the Maasai do have title deeds for the corridor and the government is "going out of its ways to deliberately mislead the public". Maasai representatives plan to take the government to court over the corridor, but fear this may not lead to a quick resolution of the problem as a case from 2009 remains unheard. Mr Nangiria believes there has been deliberate administrative blocking of their legal action as it is a constitutional case which requires three judges, but there is only one judge in Arusha and the other judges have yet to be sent for. "The government should stop interfering with the judiciary," the civil society groups said in a statement. So the women under the acacia trees may be running out of options. "Our government is taking us from our land," said Paulina Leysa to a group of fellow protesters. "We are crying to anyone who can help us.

2013-04-21T11:31:00.001-07:00

Shop Amazon Camera - New Products from Cannon

2013-04-21T11:08:00.000-07:00

Humankind must combat gender inequality united

2011-10-02T08:37:00.000-07:00

Humankind must combat gender inequality united

Editorial Cartoon

United Nations agencies commonly cite the wide range of initiatives they have made towards realising gender equality and women’s empowerment both as human rights and as a pathway to achieving the Millennium Development Goals (MDGs) and sustainable development.

The most salient include coordinating global and national efforts to integrate gender equality and women’s empowerment into poverty reduction, democratic governance, crisis prevention and recovery, and environment and sustainable development.

As UNDP would put it, the aim is “to ensure that women have a real voice in all governance institutions, from the judiciary to the civil service, as well as in the private sector and civil society, so they can participate equally with men in public dialogue and decision-making and influence the decisions that will determine the future of their families and countries”.

What role or goal would nobler and therefore worth engaging resources at the disposal of humankind? Who would question or doubt the relevance of helping a group of poor rural women determined to establish a centre offering training in the production of goods – as was once done in Ghana and the products have since been exported around the world?

The efforts have also seen some 1,000 villages in a second African country access enough energy to generate electricity for lighting, pump water from wells, de-husk crops and charge phone batteries, substantially improving the lot of women, children and the larger population.

President Jakaya Kikwete shed instructive light on the challenges the need for the realisation of women’s empowerment poses when he addressed a just-ended meeting in New York discussing ways to ensure women participate more effectively in efforts to develop agriculture and enhance food safety.

The president explained that women in developing countries deserve a much bigger say in agriculture than they now have because it is a sector in which they play an especially noticeable and effective role.

More precisely, he underscored the need for the respective countries to make comprehensive amendments to their laws and policies, with a view to attaching greater recognition of the involvement of women in agriculture.

Among other things, the changes would seek to enable women legally own land, qualify for loans from banks and other financial institutions and be more eligible for education and training opportunities meant to transform them into more productive players in the sector.

That is as it should it should be because, as former UN Secretary General Kofi Annan once argued: “When women thrive, all of society benefits, and succeeding generations are given a better start in life.”

Investing in innovative development projects focusing the plight of women at the grassroots level is without doubt putting expertise, funds, time and other resources to a worthy cause and merits unqualified support.

The World Bank’s Gender and Development Group says in a report revolving around the MDGs that gender inequality tends to lower the productivity of labour and the efficiency of labour allocation in households and the economy, intensifying the unequal distribution of resources.

We concur because, indeed, gender inequality ultimately translates into lack of security, opportunity and empowerment, effectively frustrating development and poverty reduction efforts. It is thus an enemy of the entire society, and not only women.

’’ System isn’t the best for finding the right partner’’

2011-05-28T14:29:00.000-07:00

`Come we stay` is a system that many partners like using it thinking that they can get the right partner to marry, but at this time they try to observe each other’s behavior if they could be a perfect couple in life, many of them succeed and end up getting married.

But after some time hell breaks loose and the house is on fire, no peace at home any more the honeymoon is over, and no-one is calling the other sweet names any more.

At the time of ‘come we stay’, the lovers don’t think that each of them will try to hide his or her bad behavior so that they may be able to marry. After that everyone starts showing his or her true colors; this is the mistake that many of them make and end up regretting why he or she got married.

This is a system that the new generation likes applying, but not thinking that its not the best way to get a partner as they assume as the man will either start dating other women or the lady could also start dating other men too and yet they are staying together.

Hear the story of Miriam and Polo. Polo observed that monogamy didn’t seem to work very well. He grew up in a dysfunctional family and saw a lot of harmful dynamics. He tried dating serially, but while he wanted to establish a strong bond with someone, he found he was still attracted to other women and wanted to be able to interact with them as well.

He saw friends who got divorced, single parents raising kids, old people who were dying alone. These seemed to be signs of a society that wasn’t functioning very well. He also thought that more than two people could be more secure financially.

When he was in his late twenties, Polo started exploring polyandry. By the time he met Miriam, he’d been married for 13 years and then divorced his first wife who had initially agreed to polyandry, but then she became fairly reclusive, and he found himself mostly engaging in his social life alone.

This wasn’t what he wanted at all, so he finally recognized the marriage wasn’t working and got divorced. He says he interviewed Rose very carefully as they were getting together he’d been hit by the bait and switch routine.

Some women were polyandrous, but as soon as they got closer they wanted monogamy. He wanted to avoid going through that again. One of the hazards of going against the dominant paradigm is that some potential partners don’t realize how deeply engrained monogamy is in them.

Theoretically they think they can handle polyandry, but they haven’t updated their assumptions about relationships enough to make it work. Other people may not take the stated intention to be polyandrous seriously.

Polo is clear that monogamy is not his preferred state, and let prospective partners know that. It’s not easy for him to find women to date, because 90 per cent of those I talk to about it ran screaming in the other direction, and it never goes any further than that.

Many people he talks with have a hard time understanding that he’s not cheating on his wife, but in fact wants them to meet her.

Miriam came into polyandry through a very different path. When she was young, she didn’t have a lot of self-esteem. She really wanted to be liked, and was afraid that if someone asked her to have sex, and she refused, they wouldn’t like her. So she started by having sex in order to be liked, and then it became a manipulative tool.

She’d have sex if someone would give her something or do something for her. That led to becoming a prostitute, though she prefers to call herself a former sex worker. It was a way to make money, though she did get a rush from the fact that it was illegal. During that time she did a lot of drugs as well, including IV (intravenous) drugs. She recognizes that she was cut off from her heart and her spirituality, though she did take pride in doing her job well.

At some point, Miriam realized that what she was doing, or at least the way she was doing it, wasn’t healthy for her. She went into a four year period of celibacy so that she could examine what she wanted sexually, to see what that looked like. Once she got clear that she was okay with who she is, regardless of her sexual expression, she was ready to be sexual again.

He remarked: “I had a need to figure out how to accept myself, as not being wrong or broken or defective when I would be loving and in love with one person, and then I would fall in love with someone else at the same time. And in the old monogamous parade, that was a sin, and that was a bad thing, and it was just not done, and evil, evil, and it didn’t feel evil, wrong, or sinful, but it sure didn’t feel comfortable, because I didn’t have a container for it. So I started reading.”

She had to be brave and talk with people she might not normally have talked with, people who were on the fringe of society. Once she found the right groups on the internet, she found that there were lots of people like her, who could love more than one person at once, and not just platonically. They just didn’t live in her state in the Midwest.

KILIMANJARO: The natural amphitheatre at Ngorongoro Crater

2011-05-13T16:55:00.000-07:00

KILIMANJARO: The natural amphitheatre at Ngorongoro Crater

AMPHITHEATRE

2011-05-13T16:45:00.000-07:00

Ephesus is among the most famous cities of the ancient eras

The ancient city of Ephesus (Turkish: Efes), located near the Aegean Sea in modern day Turkey, was one of the great cities of the Greeks in Asia Minor. Ephesus, located 600km (373 miles) southwest of Istanbul, is one of the grandest and best-preserved ruins of the ancient world. According to evidence dating from around 1400 BC, the Hittites were the first to settle the site, which they named Apasas.
From the entrance at the Eastern gate of the city, there is the Eastern Agora, Odeon, the Temple of Domitianus, Polio Fountain, Trajan Fountain, Scolastica Bath, hillside houses, the Temple of Hadrianus, Celsus Library, Lower Agora, Marbled Street, Grand Theater, Arcadianus Avenue and the Church of the Virgin Mary. Near Ephesus is the house of the Virgin Mary.

Bullring in the world – the heritage of the past

A bullring is an arena where bullfighting is performed. Bullrings are often associated with Spain, but they can also be found in neighboring countries and the New World. Bullrings are often historic and culturally significant centers that bear many structural similarities to the Roman amphitheater. The most famous bullrings in the world are Plaza de toros de Mexico in Mexico and Plaza de toros Monumental de Valencia in Valencia, Venezuela. The main bullrings are usually found in Spain, southern France and Portugal, Mexico, Colombia, Venezuela, and Peru.

Colosseum of Rome is One of the Most Dramatic Historic Monuments on Earth

The Colosseum – the greatest amphitheatre of the antiquity – was built in Rome, Italy, about 1920 years ago. It is considered an architectural and engineering wonder, and remains as a standing proof of both the grandeur and the cruelty of the Roman world.

The Colosseum or Coliseum, originally known as the Flavian Amphitheatre, is a giant amphitheatre in the centre of the city of Rome. Originally capable of seating 50,000 spectators, it was used for gladiatorial contests and public spectacles. It was built on a site just east of the Roman Forum, with construction starting between 70 and 72 AD under the emperor Vespasian. The amphitheatre, the largest ever built in the Roman Empire, was completed in 80 AD under Titus, with further modifications being made during Domitian’s reign.

The Colosseum remained in use for nearly 500 years with the last recorded games being held there as late as the 6th century â€” well after the traditional date of the fall of Rome in 476. As well as the traditional gladiatorial games, many other public spectacles were held there, such as mock sea battles, animal hunts, executions and dramas based on Classical mythology.

The natural amphitheatre at Ngorongoro Crater

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The natural amphitheatre at Ngorongoro Crater

Published by Alawi

The Ngorongoro Crater is a natural amphitheatre created about 2 million years ago when the cone of a volcano collapsed into itself, leaving a 100 square mile caldron-like cavity. This caldera, protected by a circular unbroken 2,000-foot high rim (610-metres), contains everything necessary for Africa’s wildlife to exist and thrive.

Ngorongoro is on Tanzania’s northern safari circuit, and receives a good number of visitors who stay in lodges around the crater. Game viewing vehicles descend the steep crater wall every morning and spend the day on grass plains that are teeming with animals. However, the dark of night belongs to the animals, and all vehicles must leave the crater floor by sunset.

The lost world of Ngorongoro was home to pigs the size of a hippopotamus, sheep-like beasts with 6-foot (3 metre) horns and three-toed horses. Nowadays is inhabited by about 30,000 animals, of which half are zebra and wildebeest. This is the perfect situation for predators and spotted hyenas and lions lord over this domain. There are also some leopards, cheetahs and three species of jackals. Tanzania’s few remaining black rhino are regularly sighted in the crater, as are large herds of buffalo.

In summer enormous numbers of Serengeti migrants pass through the plains of the reserve, including 1.7 million wildebeest, 260,000 zebra and 470,000 gazelles. Waterbuck mainly occur mainly near Lerai Forest; servals occur widely in the crater and on the plains to the west. Common in the reserve are lion, hartebeest, spotted hyena and jackal. Cheetah, though common in the reserve, are scarce in the crater itself. Wild dog has recently disappeared from the crater and may have declined elsewhere in the Conservation Area as well.

Aside from herds of zebra, gazelle and wildebeest, the crater is home to the “big five” of rhinoceros, lion, leopard, elephant and buffalo. The crater plays host to almost every individual specicies of wildlife in East Africa, and there are an estimated 25,000 animals within the crater. Lake Magadi in the centre of the crater is, like many in the rift valley, a soda lake supporting flocks of flamingo.

Archeologists will be interested in Olduvai Gorge which is in the Conservation Area and where it is possible to see the famous discoveries of remains of early Man by Mary and Louis Leakey. However most of the activity is within the crater which is popular for bird watching, photography, walking safaris, and game viewing from a vehicle (4 wheel drive).

There are a number of lodges and camps to stay at on the rim of the Crater. Lodges: Ngorongoro Wildlife Lodge, Ngorongoro Sopa Lodge and Ngorongoro Serena. Camps: Most campers stay atSimba site.

Ngorongoro Crater

Wamasai

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Wamasai ni kabila wazawa wa Afrika la watu wahamaji katika wanaopatikana Kenya na kaskazini Tanzania. Kwa sababu ya mila tofauti zao na mavazi na kuishi karibu na mbuga nyingi za Afrika Mashariki, wao ni miongoni mwa wengi ya makabila yanayojulikana Afrika. ^[1] Wao wanazungumza Maa, ^[1] mmojawapo ya familia ya lugha ya Nilo-Sahara inayohusiana na Dinka na Nuer, na pia wameelimika katika lugha rasmi za Kenya na Tanzania: Kiswahili na Kiingereza. Idadi ya Wamasai inakadiriwa kuwa 377,089 kutoka Sensa ya 1989 ^[2] au kama lugha ya wasemaji 453.000 nchini Kenya mwaka 1994 ^[3] na 430.000 katika Tanzania mwaka 1993 ^[3] kwa jumla inakadiriwa kuwa "inakaribia 900.000" ^[1] Makadirio hayo ya Wamasai katika nchi zote mbili huenda ikawa ni vigumu kuyathibitisha kwa sababu ya umbali wa maeneo ya vijiji vyao vingi, na asili yao ya uhamaji.

Ingawa serikali ya Tanzania na Kenya imeweka mipango kuwahimiza Wamaasai kuachana na asili yao ya jadi ya uhamaji, bado wameendelea na desturi hiyo. ^[4] Hivi majuzi, Oxfam imedai kwamba mtindo wa maisha ya Wamasai lazima ikubaliwe ili kuzingatia mabadiliko ya hali ya hewa kwa sababu hawana uwezo wa kulima katika majangwa. ^[5]

Historia

Kulingana na historia simulizi yao wenyewe, asili ya Kimasai ilitoka kwenye bonde la Nile ya chini kaskazini ya Ziwa Turkana (North-West Kenya) na walianza kuhamia kusini karibu karne ya kumi na tano, wakiwasili katika shina la ardhi kutoka kaskazini mwa Kenya na Tanzania ya kati tangu karne ya kumi na saba hadi mwisho wa karne ya kumi na nane. Makabila mengine yalilazimishwa kuyahama makazi yao Wamaasai walipohamia huko. [1] Eneo la Wamaasai lilifika kilele cha ukubwa wake katikati ya karne ya kumi na tisa, na kuenea kwote katika Bonde la Ufa na pande za ardhi kutoka Mlima Marsabit huko kaskazini hadi Dodoma kule kusini. ^[6] Wakati huu Wamasai, na vilevile lile kundi kubwa walilokuwa wamejiunga nalo, walikuwa wakivamia mifugo hadi umbali wa mashariki ya pwani ya Tanga huko Tanzania. Washambulizi walitumia mikuki na ngao, lakini walikuwa wamehofiwa kwa kutupa vilabu (orinka) walivyoweza kutupa kwa usahihi kutoka umbali wa mita 100. Mwaka 1852 kulikuwa na ripoti ya msongomano wa wapiganaji 800 wa kimaasai kuhamia nchini Kenya. Mwaka 1857, baada ya kufyeka "Nyika ya Wakuafi" katika kusini mashariki mwa Kenya, Washambulizi Wamasai wakatisha Mombasa katika pwani ya Kenya. [2] ^[7]

Maasai mashujaa katika Afrika ya Mashariki ya Kijerumani, c. 1906/18.

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Kwa sababu hii ya uhamiaji, Wamasai ni wazungumzaji wa Kiniloti wa kusini zaidi.
Kipindi cha upanuzi ulifuatwa na "Emutai" ya kimasai ya 1883-1902. Kipindi hiki kilikuwa kimetofautishwa na kuenea kwa magonjwa ya bovin pleuropneumonia, rinderpest, na smallpox. Kisio la kwanza lilikuwa limependekezwa na mwanajeshi wa Kijerumani kaskazini magharibi ya Tanganyika, ilivyojulikana siku hizo ya kwamba asilimia 90 ya ng'ombe na nusu ya wanyama pori walikufa kutokana na ugonjwa wa rinderpest. Madaktari wajerumani walidai kuwa katika eneo moja "kila sekunde" Afrika kulikuwa na mtoto aliyeugua matokeo ya smallpox. Kipindi hiki kiliambatana na ukame. Mvua ilikosa kunyesha kabisa katika mwaka wa 1897 na 1898. [3]
Mtafiti kutoka Austria Oscar Baumann akisafiri katika nchi ya Wamaasai 1891-1893, alieleza makazi huko katika volkeno ya Ngorongoro katika kitabu 1894 durch Massailand zur Nilquelle ( "Kupitia ardhi ya Wamaasai ya chanzo ya Nile"): " Kulikuwa na wanawake waliodhoofiwa mno waliotazama ule wazimu wa njaa ... mashujaa waliokuwa wameshindwa kutembea, wakiwa na wazee walioathirika na wasiojali kitu. Vikundi vya tai viliwafuata kutoka juu, hawa tai wakisubiri waathirika. " Kulingana na kisio moja theluthi mbili ya Wamaasai walikufa katika kipindi hiki. [4]
Kuanzia na mkataba wa 1904, [5] na kufuatiwa na mwingine mwaka 1911, ardhi ya wamaasai nchini Kenya Wamaasai ilipunguzwa kwa asilimia 60 wakati Waingereza walipowafukuza ili kutayarisha nafasi ya mashamba ya wakoloni, hatimaye kuwalazimu kuishi katika wilaya ya Kajiado na Narok. [6] Wamasai kutoka Tanzania walifukuzwa kutoka ardhi yenye rutuba kati ya Mount Meru na Mlima Kilimanjaro, Nyanda yenye rotuba iliyo karibu na Ngorongoro katika miaka ya 1940. ^[8] [7] Ardhi zaidi ilichukuliwa kujenga hifadhi ya wanyamapori na hifadhi za taifa: Amboseli, Hifadhi ya Kitaifa ya Nairobi, Masai Mara, Samburu, Ziwa Nakuru, na Tsavo nchini Kenya; Manyara, Ngorongoro, Tarangire / http://www.tanzaniaparks.com/tarangire.htm na Serengeti huko Tanzania.
Wamasai ni wafugaji mifugo wanaopinga sisitizo la serikali ya Tanzania na serikali ya Kenya kuishi maisha ya kisasa. Wao wanadai haki ya kulisha mifugo katika Hifadhi za Taifa katika nchi zote mbili.
Wamasai walisimama dhidi ya utumwa na waliishi pamoja na wanyama pori wengi huku wakikataa kula wanyama pori hao wala ndege. Ardhi ya Wamaasai sasa ina Hifadhi za Wanyama pori zilizo bora kabisa kote Afrika Mashariki. Jamii ya Wamaasai haikuwahi kukubali kamwe usafirishaji haramu wa binadamu, na wote waliotafuta watumwa walikuwa wakiwaepuka Wamasai. ^[9]

Kimsingi kuna sekta kumi na mbili za kabila ya kimaasai, kila sekta ikiwa na desturi yake, muonekano, uongozi na ndimi. Sekta hizi zinajulikana kama Keekonyokie, Daha Besdi, Purko, Wuasinkishu, Siria, Laitayiok, Loitai, Kisonko, Matapato, Dalalekutuk, Loodokolani na Kaputiei. ^[10]

Utamaduni

Wamasai na vibanda na kizuizi cha Enkang Serengeti, 2006

Jamii ya Wamaasai sana mfumo dume katika desturi yao utapata ni wanaume, pamoja na wazee wastaafu, kuamua mambo makubwa zaidi kwa kila kikundi cha Wamaasai. Sheria simulizi zinashughulikia na maswala mengi ya desturi. Kunyongwa kisheria hakujulikani, na malipo ya kawaida katika ng'ombe hutosheleza mambo. Kuna mbinu za kutatua migogoro nje ya mahakama mkama 'amitu', inayomaanisha, 'kufanya amani', au 'arop', ambayo inahusisha kuomba msamaha wa dhati. Wamasai humwabudu Mungu mmoja pekee, na wao humwita Mungu Enkai au Engai. Engai ni Mungo mmoja mwenye asili mbili: Engai Narok ( Mungu Mweusi) ana huruma, na Engai Nanyokie (Mungu Mwekundu) ana ghadhabu. ^[11] "Mlima wa Mungu", Ol Doinyo Lengai, uko kaskazini Tanzania. Binadamu mkuu katika mfumo wa dini ya Wamaasai ni laibon ambaye anaweza kushiriki katika:uponyaji wa kidini, kuzungumza na Mungu na unabii, kuhakikisha mafanikio katika vita au mvua ya kutosha. Nguvu zozote alizokuwa nazo laibon alikuwa zilikuwa zimetokana na utu au nafsi yaka, bali si cheo chake. Wamasai wengi wamekuwa wakristo, na kwa kiwango kidogo, Waislamu.

Vifo vingi vya watoto wachanga miongoni mwa Wamasai imesababisha watoto wengi kutotambuliwa mpaka kufikia umri wa miezi 3, ilapaitin. ^[12] Kwa Wamasai kuishi maisha ya kitamaduni, mwishoni mwa maisha yao huzikwa bila sherehe na maiti wanaachwa nje waliwe na tumbusi ^[13] Maiti kukataliwa na tumbusi na fisi wanaojulikana kama Ondili ama Oln'gojine huonekana kama kuwa kitu kibaya, na kusababisha jamii ya mfu huyo kulaumiwa, Kwa hivyo haingekuwa nadra kupata miili iliyofunikwa na mafuta na damu kutoka ng'ombe aliyechinjwa. ^[14] Mazishi ya zamani yalikuwa yametengwa kwa waheshimiwa wakubwa, kwani iliaminika kuwa mazishi yalidhuru udongo. ^[15]

Maisha ya Wamaasai inahusishwa sana na ng'ombe, ambao huwa msingi wao wa chakula. Kipimo cha mali ya mtu ni kulingana la mifugo na watoto alionao. Kuwa na ng'ombe 50 au zaidi kunaheshimika, na watoto zaidi ni bora. Mtu ambaye ana mengi moja lakini si mengine anahesabiwa kama maskini. ^[16] Wamaasai huamini kwamba Mungu aliwapa ng'ombe wote duniani, kwa hivyo kuchukua mifugo kutoka makabila mengine ni swala la kudai ni haki yao, lakini zoezi hili limepungua. ^[17]
Malazi

Makazi kufunikwa na kinyesi cha ng'ombe ili kuzuia maji ya mvua

Wamaasai wanawake wakitengeneza nyumba Maasai Mara(1996)

Kihistoria Wamaasai ni watu wanohamahama, kwa hivyo tangu jadi wamekuwa wakitumia vinavyopatikana kwa urahisi ili kujenga makazi yao. Nyumba zao za kiasili zilikuwa zimeundwa kwa ajili ya watu waliohama mara kwa mara, kwa hivyo hazikujengwa kudumu. Inkajijik (nyumba hizo) ni aidha nyota-umbo au mviringo, na ni hujengwa na wanawake. Umbo la nyumba hizo umejengwa na mbao, matawi madogo yaliyochanganyishwa na matope, vijiti, majani, ng'ombe kinyesi na [[]]mkojo wa binadamu, na majivu. Mavi ya ng'ombe inahakikisha kuwa paa halivuji, na maji ya mvua yasiweze kupita. enkaji ni ndogo, kipimo cha mita 3x5 na kimo cha 1.5 m juu. Ndani ya Nafasi hii familia hupika, hukula, hulala, hupiga gumzo na huweka akiba ya chakula, mafuta na mali nyingine. Mifugo wadogo mara nyingi pia huwekwa ndani ya enkaji. [8] [9] Vijiji huzungukwa na ua (Enkang) lililojengwa na wanaume kwa kutumia miiba ya acacia, mti wa kiasili. Usiku wote ng'ombe, mbuzi na kondoo huwekwa katikati ya ua hilo, kuwalinda kutokana na wanyama pori.

Mpangilio wa Jamii

Kitengo kati ya jamii ya Wamaasai ni umri. Ingawa vijana wavulana hutumwa nje na ndama na kondoo kuanzia utotoni, utoto kwa wavulana ni wakati wa kucheza, isipokuwa kuchapwa viboko kidesturi kuthibitisha ujasiri na uvumilivu. Wasichana huwajibika kwa kazi ndogondogo kama vile kupika na kukamua ng'ombe, ujuzi ambao wao hujifunza kutoka kwa mama zao kutoka umri mdogo. ^[18] Kila miaka 15 hivi, kizazi kipya cha Morans au Il-murran (wapiganaji) kitatahiriwa. Hii inahusisha wavulana wengi kati ya umri wa 12 na 25, ambao wamebalehe na si wa kizazi kilichopita. Moja baadhi ya sherehe kupita ujana hadi upiganaji ni sherehe ya tohara, ambayo ni akifanya bila dawa ya kugandisha misuli. Hii tohara hufanywa na wazee, ambao hutumia kisu chenye makali na kigozi cha ng'ombe kufunika jeraha. Neno la Maa la tohara ni emorata. ^[19] Kijana lazima avumilie operesheni akiwa kimya. Kuonyesha maumivu heleta aibu, angalau kwa muda. Maneno ya Mshangao yoyote yanaweza kusababisha makosa katika operesheni hiyo nyeti, ambayo inaweza kuleta maisha matatizo mengi,majeraha zaidi, na maumivu. Mchakato wa uponyaji utachukua miezi 3-4, wakati ambao ni uchungu kwenda haja ndogo na kwa wakati mwingine hata hauwezekani, na wavulana lazima wabaki katika nguo nyeusi kwa kipindi cha miezi 4-8. ^[20]

Wamaasai wadogo na vilemba na michoro

Katika kipindi hiki, wanaume vijana waliotahiriwa wataishi katika "manyatta", yaani "kijiji" kilichojengwa na mama zao. Manyatta hizo hazina nyua za kulinda boma, ili kusisitiza jukumu lao kulinda jamii. Hakuna ua la mifugo linalojengwa, kwa sababu wapiganaji hawana ng'ombe wala hawana jukumu la kufuga mifugo. Ibada za kifungu zaidi zinahitajika kabla ya kufikia hadhi ya mpiganaji mwandamizi, ikifikia upeo katika sherehe ya eunoto, yaani "ujio wa umri". ^[21]

Bendera ya Wamaasai

Wakati kizazi kipya cha mashujaa kinanzishwa, waliokuwa ilmoran huendelea kuwa wazee bila mamlaka, ambao huwajibika kwa maamuzi ya kisiasa hadi wafanywe wazee wenye mamlaka. ^[22] ^[23]

Wapiganaji wana jukumu la usalama katika jamii, na hutumia muda wao mwingi wakizuru ardhi yao, pia hupita mipaka yao. Wao pia wamizidi kushiriki katika biashara ya mifugo kuliko awali, kuendeleza na kuboresha hisa za msingi kupitia biashara a kubadilisha bidhaa, badala ya kama zamani. ^[24] Wavulana wana wajibu wa kuwalinda mifugo wadogo. Katika msimu wa ukame, wote wapiganaji kwa wavulana huchukua jukumu la ufugaji mifugo. Wazee ni wakurugenzi na washauri wa shughuli za kila siku. Wanawake wana jukumu la ujenzi wa nyumba vilevile kuchota maji, kukusanya kuni, kukamua ng'ombe na kupikia familia. ^[25]

Ngoma ya wamaasai ya kitamaduni, Adumu

Hadithi moja kuhusu Wamaasai ni kwamba kila kijana anatakiwa kuua simba kabla atahiriwe. Ingawa simba walikuwa wanawindwa zamani, na ingawa uwindaji huu umepigwa marufuku katika Afrika Mashariki, bado simba huwindwa wanapo waua mifugo, ^[26] na vijana mashujaa wanaohusika katika mauaji ya hupewa heshima kuu mjini. ^[27] Kuongeza wasiwasi kuhusu idadi ya simba nchini kuna mpango wa kulipwa fidia wakati simba anapowaua mifugo, badala ya uwindaji na kuua simba. ^[28] Hata hivyo, kuua simba mmoja kuna thamani kubwa na heshima katika jamii.

Vijana wanawake pia hutahiriwa (emorata) wanapobaleghe na hupewa maelekezo na ushauri zinazohusiana na majukumu yao mapya, wanasemekana kuwa wamehitimu umri wa wanawake, tayari kuolewa. Tohara kwa wanawake nchini Kenya ni inatekelezwa kwa 38% ya wakazi. Fomu ya kawaida ni clitorectomy. ^[29] Tohara hizi ni kawaida kufanywa na 'mtekelezaji' ambaye ni mara nyingi si mmaasai, kwa kawaida hutoka kikundi cha waNdorobo. Visu vya tohara hutengenezwa na wafua-chuma, il-kunono, ambao huepukwa na Wamaasai kwa sababu ya kutengeneza silaha za kifo (visu, mapanga fupi (ol alem), mikuki, nk). Sawa na wanaume vijana, wanawake ambao watakuwa kutahiriwa huvaa nguo nyeusi, hujipaka rangi na alama kwenye nyuso, na kisha kufunika nyuso zao wanapokamilisha sherehe. ^[30]

Kwa wengine tohara ya kike inajulikana kama kukata kwa sehemu ya uchi ya mke na huleta ukosoaji mwingi kutoka nje ya nchi zote mbili na wanawake wengi ambao wameupitia, kama vile Wamasai mwanaharakati Agnes Pareiyo. Ni hivi majuzi katika sehemu mbali mbali imebadilishwa na "kukatwa kwa maneno" sherehe kuwashirikisha kuimba na kucheza katika nafasi ya ukeketaji. Hata hivyo, mazoezi inabakia ndani ya thamani na utamaduni. Baadhi wanaweza kufikiria ni muhimu tangu baadhi ya Wamasai wanaume wanaweza kukataa mwanamke yeyote ambaye hajatahiriwa, eti kuwa haoleweki au sivyo mahari yake itapunguzwa. Tendo hili la tohara linaweza kusababisha kovu nene ngozini, ambalo linafanya vigumu kwenda haja ndogo, na hii pia umeleta utata. ^[31] FGC ni haramu nchini Kenya na Tanzania. ^[32] ^[33]

Wanawake walioolewa wanapokuwa waja wazito huruhusishwa kutofanya kazi nzito kama kukamua ng'ombe na kukusanya kuni. Mahusiano ya kingono pia yanapigwa marufuku. ^[34]
Wamasai huoa wake wengi; hii hutendwa ili kukabiliana na vifo vingi vya watoto wachanga na wapiganaji. Kuoa kwa wanaume wengi pia kunakubaliwa. Mwanamke kuoa si mumewe tu, lakini umri mzima wa kikundi. Wanaume hutarajiwa kumpa kitanda Mwanamke mgeni wa rika yake. Mwanamke anaamua mwenyewe kama atajiunga na mume huyo. Mtoto yeyote atakayezaliwa ni mtoto wa mume na mtoto wake katika utaratibu wa Kimasai. "Kitala", aina ya talaka au kukimbilia, inawezekana katika nyumba ya mke wa baba, kwa sababu ya kumdhulumu mke. Kurudisha mahari, ulinzi wa watoto, nk, hukubaliwa baadaye. ^[35]

Muziki na ngoma

Muziki ya kitamaduni ya Kimaasai huwa na sauti kutoka kwaya ya waimbaji huku kiongozi wa nyimbo, au Olaranyani, huimba kiitikio. Olaranyani kwa kawaida ni yule mwimbaji bora ambaye anaweza kuimba wimbo huo, ingawa watu kadhaa huweza kuongoza wimbo. The olaranyani huanza kwa kuimba mstari kichwa (namba) cha wimbo. Kikundi basi kitajibu kwa kukubali, na Olaranyani ataimba mistari huku kikundi kikiimba. Kila wimbo una namba maalum kulingana na kuita-na-kuitika. Mipangilio ya nyimbo ya kawaida huwa ni ya 5 / 4, 6 / 4 na 3 / 4 wakati saini. Manaeno hufuata maudhui maalum na hurudiwa mara nyingi baada ya muda. Kutingisha shingo huongozana na kuimba. Wakati wa kupumua kichwa huelekezwa mbele. Kichwa huelekezwa nyuma kwa ajili ya kuvuta pumzi. Kwa ujumla hii hueneza ratiba ya sauti zao. ^[36] ^[37]

Wanawake huimba nyimbo tulivu, na nyimbo za kuwasifu watoto wao. Nambas, ule mfano wa wito-na-majibu, marudio ya misemo isiyokuwa na maana, ^[38] ^[39] misemo ifuatayo kila mstari kwa kurudiwarudiwa, na waimbaji kukabiliana na mistari yao ni ishara ya kuimba kwa wanawake. ^[40] ^[41] Wakati wanawake wamasai wengi hukusanyika pamoja, wao huimba na kucheza kati yao wenyewe. ^[42]

Wamaasai hutumia sauti zao pekee wanapoimba isipokuwa wanapotumia pembe la Greater Kudu kuwaalika wamoran kwa sherehe la Eunoto ^[43]

Kuimba na kucheza wakati mwingine hufanyika katika manyattas, na kuhusisha kutaniana. Vijana wavulana hupiga foleni na kuimba, "Oooooh-yah", kwa kikohozi, pamoja na msukumo wa miili yao. Wasichana kusimama mbele ya wanaume na kusokota miili huku wakiimbaya "Oiiiyo .. yo" katika kuwajibu wanaume. Ingawa miili kyao hukaribiana, wao hawagusani. ^[44]

Ngoma Ya Wamaasai

Eunoto, sherehe ya kubaleghe kwa mpiganaji, inaweza kuhusisha siku kumi au zaidi ya kuimba, kucheza na ibada. Ya wapiganaji wa Il-Oodokilani kufanya aina ya mchezo inayoitwa adumu, au aigus, mara nyingine inajulikana kama "ngoma ya kuruka". (adumu na aigus ni vitenzi vinavyomaanisha "kuruka" na adumu humaanisha "Kuruka juu na chini katika ngoma" [10] Wapiganaji hujulikana vizuri, na mara nyingi hupigwa picha, katika ushindani huu wa kuruka. Wapiganaji huingia katika mviringo, na moja au wawili wataingia kati ya mviringo kuanza kuruka, bila kuwach visigino vyao kugusa ardhi. Wajumbe wa kikundi wanaweza kuongeza sauti zao kwa kuzingatia urefu wa wanavyoruka. ^[45]

Wamaasai wanawake na ushanga, vipuli, nk.

Washikaji wa Moran (intoyie) hujitembeza katika nguo maridadi kuvutia wengi wao kama mmojawapo ya eunoto. Mama za Moran huimba na kucheza kuonyesha heshima kwa ujasiri wa watoto wao. ^[46]

Wanamuziki wa Hip Hop wa kisasa X Plastaz kutoka kaskazini mwa Tanzania wamechanganya sauti na midundo ya Wamaasai katika muziki yao.

Ushawishi wa dunia ya kisasa

Sera za serikali kama vile hifadhi na utunzaji wa akiba, na kutengwa ya Wamaasai, pamoja na kuongeza idadi, nk, imeifanya njia ya kuishi ya Wamaasai vigumu kudumisha.

Katika kuongezeka kwa umaskini na uhamiaji, mamlaka ya wazee wa jadi wa Kimasai inaonekana kuwa inadidimia. ^[47]

Kwa muda, miradi mingi imeanza kusaidia viongozi wa kimaasai kutafuta njia za kuhifadhi mila zao na pia kusawazisha mahitaji ya elimu ya watoto wao kwa dunia ya kisasa. Njia za ajira zinazojitokeza miongoni mwa watu Wamaasai ni kilimo, biashara (kuuza dawa za jadi, biashara ya mikahawa / maduka, kununua na kuuza ya madini, kuuza bidhaa za maziwa na maziwa na wanawake, nyuzi), na mshahara wa ajira (kama walinzi wa usalama / Walinzi, wapishi, kuongoza watalii), na wengine ambao wanahusika katika sekta mbali mbali. ^[48]

Wamasai wengi wameacha maisha ya wahamaji na kupata nafasi zinazowajibika katika biashara na serikali. [11] Hata hivyo, licha ya maisha ya kisasa wanayoishi mjini, wengi hurudi nyumbani na nguo za kisasa, na hutoka kwenye familia yao ya kitamaduni wakiwa wamevalia shuka (kitambaa chenye rangi mingi), patipati za ngozi ya ng'ombe, na fimbo ya mbao (o-rinka)- wakihisi huru kwa wenyewe na dunia. ^[49]

Mabadiliko ya Mwili

Wamaasai wazee na ndewe zilizonyooshwa

Kutoboa na kunyoosha ndewe ni kawaida ya Wamaasai. Vifaa mbalimbali hutumika kutoboa na kunyoosha maskio, kama vile miiba kwa kutoboa, ukuti, mawe, msalaba sehemu ya meno ya tembo nk. Idadi ya Wamaasai wanaofuata desturi hii, hasa wavulana, inazidi kupungua. ^[50] ^[51] Wanawake kuvaa aina mbalimbali ya mapambo katika ndewe la sikio, na mapambo madogo juu ya sikio. ^[52] ^[53]

Kung'oa jino canine mapema utotoni ni zoezi ambalo limetiwa kumbukumbu katika Wamasai wa Kenya na Tanzania. Kuna imani ipo kati ya Wamaasai kuwa kuhara, kutapika na magonjwa mengine yanayowaadhiri watoto husababishwa na kuvimba kwa mizizi ya meno, ambayo hufikiriwa kuwa na 'minyoo' au 'meno ya karatasi'. Imani na mwenendo huu si wa kipekee kwa Wamaasai. Vijijini Kenya katika kundi la watoto 95 wenye umri kati ya miezi sita na miaka miwili walitahiniwa mwaka 1991/92. 87% walikuwa kupatikana kuwa wameng'olewa jino moja au zaidi. Katika kundi la watoto wa umri wa miaka 3-7, 72% ya watoto walikuwa hawana meno ya kusiaga. ^[54] ^[55] mchoro

Maakuli

Kijadi, Wamasai hula nyama, maziwa, na damu kutoka ng'ombe. Utafiti wa ILCA (Nestel 1989) unasema: "Leo hii, chakula kikuu cha Kimasai maziwa ya ng'ombe na unga wa mahindi. Wao huyanywa maziwa pekee au katika chai na Unga wa mahindi hutumiwa kupika uji au ugali. Unga ulioshikamana unajulikana kama ugali na huliwa na maziwa; na hii inatofautiana na uji, ambayo hutayarishwa na hupikwa na maziwa. Nyama, ingawa ni chakula muhimu, huliwa kwa nadra kwa hivyo haiwezi tambulika kama chakula kikuu. Mafuta ya nyama hutumika katika kupika, sanasana uji, mahindi na maharagwe. Siagi pia ni chakula muhimu cha watoto wachanga. Damu hunyewa kwa nadra. "

Utafiti wa International Livestock Centre for Africa (Bekure et al. 1991) unaonyesha mabadiliko makubwa sana katika mlo wa Kimasai kuelekea bidhaa zisizo za mifugo pamoja na mahindi kuwa asilimia 12-39 na sukari asilimia 8-13; na wastani wa lita moja ya maziwa hunyewa na kila mtu kila siku. Maziwa hayo hutumika sanasana kama maziwa lala au maziwa-siagi - maziwa yaliyochanganywa na siagi. Maziwa hutumika sana. Mahitaji ya protini huwa yametoshelezwa kikamilifu. Hata hivyo, ugavi wa chuma, niasini, vitamini C, vitamini A, thiamine na nguvu ni hawayezi kutumikiwa kikamilifu kwa kunywa maziwa pekee. Kutokana na kubadilika kwa mazingira, hasa msimu wa ukame wa mara kwa mara, wafugaji wengi, pamoja na Wamasai, hutumia nafaka katika maakuli [12] [13]

Wamasai hufuga ng'ombe mbuzi na kondoo, pamoja na kondoo Mwekundu, vilevile ng'ombe waliothaminiwa zaidi. ^[56] vipimo vya moyo vilitumiwa kwa vijana wavulana wamaasai 400 na hakuwa ushahidi wowote wa ugonjwa wa moyo, upungufu au ulemavu. Utafiti zaidi ulionyesha kuwa wastani wa kiwango cha mafuta moyoni ulikuwa asilimia 50 ya wastani wa waMarekani. Matokeo haya yalithibitisha afya wa wamorans, ambayo ilitathminiwa kama "kiwango cha Olimpiki". ^[57]

Supu pengine ni mmojawapo ya matumizi muhimu zaidi ya mimea kwa chakula cha Wamaasai. Acacia nilotica ni mmea wa supu unaotumika mara nyingi. Mzizi au shina huchemshwa katika maji na kutumiwa peke yake au huongezwa kwa supu. Wamasai hupenda kuichukua kama dawa, na inajulikana kuwafanya jasiri, wenye nguvu na washindani. Wamasai hunywa supu yenye gome na mizizi inayopungua mafuta moyoni; wale Wamaasai mijini ambao hawana mimea hii hupatikana na maradhi ya moyo. ^[58] Ingawa yanatumiwa kama vitafunio, matunda huwa sehemu kubwa ya chakula cha watoto na wanawake wanaochunga wanyama na pia morans jangwani. ^[59]

Kucnanganya damu ya ng'ombe na maziwa inafanywa kuandaa kinywaji cha kitamaduni katika sherehe za kipekee na pia kama chakula kwa wagonjwa. ^[60] Hata hivyo, kuchanganyishwa kwa damu katika mlo unadidimia kutokana na kupunguka kwa idadi ya mifugo. Hivi majuzi, Wamasai wamekuwa wakitegemea vyakula kutoka maeneo mengine kama vile unga wa mahindi, mchele, viazi, kabichi (zinazojulikana kwa Wamaasai kama majani ya mbuzi), nk. Wamaasai ambao wanaishi karibu na wakulima wa mazao ya kilimo wameshughulikia kilimo kama msingi yao ya kujikimu. Katika maeneo haya, mashamba hayo hayawezi kudumisha idadi kubwa ya wanyama; hivyo Wamaasai hulazimika kulima. [14]
Mavazi

Wamaasai mwanamke

Mavazi hutofautiana na umri, jinsia, na mahali. Vijana wa kiume, kwa mfano, huvaa nguo nyeusi kwa miezi kadhaa inayofuata tohara. Hata hivyo, nyekundu ni rangi iliyopendelewa. Bluu, nyeusi, na milia huvaliwa kama zilivyo miundo na rangi za kiafrika. Wamasai walianza kubadilisha ya ngozi ya wanyama, ndama na kondoo, wakianza kutumia nguo za pamba katika miaka ya 1960. ^[61]

Shuka ni neno la Maa la vitambaa vinavyozungushwa mwilini, juu ya kila bega, kisha ya tatu juu yao. Hizi kwa kawaida huwa nyekundu, ingawa kuna rangi zingine (km bluu) Rangi ya waridi, hata yenye maua, haidharauliwi na wapiganaji. ^[62] Mavazi yanayojulikana kama Kanga hupatikana virahisi. ^[63] Wamaasai wanaoishi karibu na pwani huvaa kikoi, aina ya kitambaa inayopatikana katika rangi mbalimbali na nguo. Hata hivyo, mtindo uliopendelewa ni mistari. ^[64]

Wamasai wengi huko Tanzania kuvaa makubadhi, ambayo walikuwa mpaka hivi majuzi wakizitengeneza kutoka ngozi ya ng'ombe. Siku hizi wao hutumia gurudumu au plastiki kutengeneza kulinda nyayo. Wanaume na wanawake kuvaa vikuku vya mbao. Wamasai wanawake mara kwa mara hufuma marembesho na mikufu ya shanga. Ushanga huu huwa na sehemu muhimu katika {urembesho wa miili yao. Ingawa kuna tofauti katika maana ya rangi ya shanga, baadhi ya maana kwa jumla ya rangi chache ni: nyeupe, amani; bluu, maji; nyekundu, mpiganaji / damu / shujaa. ^[65]

Ushanga, unaofanywa na wanawake, ina historia ndefu kati ya wamaasai, ambao hujitambulisha katika jamii kupitia mapambo ya mwili na uchoraji. Kabla ya kuwasiliana na Wazungu shanga zilikuwa zikitengenezwa kutoka vifaa vienyeji. Shanga nyeupe zilitengenezwa kutoka udongo, pembe, au mfupa. Shanga Nyeusi na bluu zilitengenezwa kutoka chuma, makaa, mbegu, udongo, au pembe. Shanga nyekundu zilitengenezwa kutoka mbegu, mbao, maburu, mifupa, pembe, shaba, au chuma. Katika karne ya kumi na tisa, shanga nyingi zenye rangi mbalimblail zilifika Afrika Mashariki kutoka ulaya, na zikabadilishwa na shanga za jadi na kutumiwa kutengeneza mipangilio bora ya rangi. Hivi sasa, shanga za kioo, bila urembesho hupendelewa. ^[66]

Nywele

Kunyoa kichwa ni kawaida katika sherehe za kubaleghe, kuwakilisha mwanzo mpya kutoka sura moja ya maisha hadi nyingine. ^[67] Wapiganaji ni wanachama tu wa jamii ya Wamasai wanaoruhusiwa kuwa na nywele ndefu, ambayo huifuma katika nyuzi ndogo ndogo. ^[68]

Anapofikisha umri wa "miezi" 3, mtoto hupewa jina na kichwa hunyolewa safi isipokuwa mbali ya shaved ya kifurushi cha nywele, kinachofanana na kilema cha jogoo kutoka shingo hadi paji la uso. ^[69] Ufananishi huu na jogoo humaanisha "hali ya neema" wanayopewa watoto wachanga. ^[70] Mwanamke aliyepoteza mtoto awali alipokuwa akijifungua ataweka kifurushi hiki cha nywele mbele au nyuma ya kichwa, kutegemea kama alipoteza mvulana au msichana. ^[69]

Siku mbili kabla ya wavulana kutahiriwa, vichwa vyao hunyolewa. ^[71] Vijana mashujaa kisha huruhusu nywele zao kukua, na hutumia wakati mwingi wakisuka nywele. Nywele hiyo hupakwa mafuta ya wanyama na mchanga mwekundu, na huhasimiwa juu ya kichwa kwa kipimo cha maskio. Nywele kisha husukwa: inagawanyishwa katika sehemu ndogo na kusongwa kwanza ikiwa imetenganishwa, halafu ikiwa imeunganishwa. Pamba au nyuzi za sufu zinaweza kutumiwa kurefusha nywele. Nywele iliyosukwa huweza ikaachwa imelegea au ikafungwa pamoja kwa ngozi. ^[72] Wakati wapiganaji kwenda kupitia Eunoto, na kuwa wazee, nywele zao ndefu zilizosukwa hunyolewa. ^[73]

Vilevile wanaume hunyoa nywele wanapopita kifungu kimoja cha maisha hadi kingine, Bibiarusi pia atanyolewa kichwa chake, na kondoo wawili dume watachinjwa kuzingatia sherehe hiyo. ^[74]

Wagogo

2011-04-28T13:05:00.000-07:00

Wagogo) ni kabila la Tanzania ya kati, wenyeji wa mikoa ya Dodoma na Singida. Lugha yao ni Cigogo (kwa Kiswahili hutamkika Kigogo).
Dini ya wengi wao ni Ukristo, hasa wa madhehebu ya Anglikana, halafu wa Kanisa Katoliki. Historia ya Wagogo inaweza kuelezeka kwa kuangalia yafuatayo: Utawala wa jadi, nyumba za asili, chakula kikuu na lafudhi ya lugha.

Utawala wa Jadi
Wagogo walikuwa wakiongozwa na mtu mmoja aliyeitwa Mtemi. Watemi kadhaa waliongoza kabila hilo kabla ya mfumo wa uongozi kuvurugwa na ukoloni. Mtemi wa mwisho aliitwa Mazengo ambaye alitokea katika kijiji cha Mvumi, wilaya ya Dodoma vijijini.

Nyumba za asili

Wagogo wamekuwa wakijenga nyumba ambazo huitwa "tembe". Tangu zamani kuta za tembe zilijengwa kwa fito (sito kwa lugha yao) zilizosukwa kwa kupisha kuzuia mwanga na maji. Vipande vya kuta vilivyosukwa kwa sito vinaitwa "izizi". Tembe huezekwa kwa udongo ambao hushikiliwa na miti midogomidogo (walo). Walo huwa unashikiliwa na miti mikubwa kidogo (mahapa) na mahapa hushikiliwa na miti mikubwa (Michichi). Michichi ambayo ndiyo hubeba uzito wote hushikiliwa na nguzo kubwa za miti imara na migumu. Nguzo hizo hutiwa masumbiri. Kwa miaka ya karibuni na hata sasa kuta za tembe hujengwa na matofali yanayotengenezwa kwa udongo.

Chakula kikuu

Wagogo hula ugali wa uwele kama chakula kikuu na huchukulia ugali wa mahindi kama mwepesi. Miaka ya zamani mlo wa kawaida wa Mgogo mwenye uwezo (yaani mwenye ng'ombe) ulihusisha ugali, maziwa, mafuta ya ng'ombe, na mboga kama mlenda, safwe,cidungulilo,nyakifwega, mhilile,sanghala,mnzimwe,cipali,ihaji,sagulasagula,ikuwi (hasa wakati masika inapoanza) n.k. Kwa miaka ya sasa Wagogo wamekuwa wakila chakula cha kawaida kama makabila mengine nchini Tanzania.

Lugha

kabila la Wagogo lina makabila mengine madogomadogo ndani yake. Wao hutofautiana kwa jinsi ambavyo hutamka maneno au huongeza na kupunguza baadhi ya matamshi kwenye neno. Moja ya makundi yanayoonekana wazi kwenye kabila hili ni kama Wanyambwa ambao huongea lafudhi ya Kinyambwa. Wanyambwa hutokea vijiji vya magharibi mwa mji wa Dodoma. Wengine ni Wanyaugogo ambayo huongea lafudhi iitwayo Chinyaugogo. Wanyaugogo ambao ndio wanaowakiLisha kundi kubwa sana hutokea vijiji vya mashariki na kusini mwa mji wa Dodoma na pia Mpwapwa.

Majina ya ukoo ya Kigogo

majina hayo ni kama Mazengo, Kidosa, Cilongani, Malecela, Mwaluko, Mavunde, Ndejembi, Manyesela, Mbogambi, Mdachi, Kapaya,Matonya, Mtunya, Kusila, Nhonya,Mhalanyuka, Mbenaa, Chibile, Mdoli, Lusinde,Njamasi,Majenda,Chiwamba,Mazoya,Ufinyu,Chilyawanhu,Magaya, Ngoli,Chiwanga,Lubeleje,Makupila,Fukunyi (endeleza

WACHAGA

2011-04-13T09:49:00.001-07:00

Wachagga ni kabila la watu wenye asili ya Kibantu wanaoishi kaskazini mwa Tanzania chini ya mlima Kilimanjaro, mkoani Kilimanjaro. Shughuli kubwa ya Wachagga ni biashara na kilimo.
Wachagga ni kabila la tatu kwa ukubwa nchini Tanzania.

Vikundi vya Wachagga

Wachagga wana historia ndefu ya asili yao na maingiliano yao na makabila mengine. Kabila la kichagga ni mkusanyiko wa makabila madogo madogo (ya Kichagga) yaliyosambaa kijiografia kuzunguka mlima Kilimanjaro kuanzia Mashariki Tarakea, Rombo hadi magharibi ya Kilimanjaro Siha, Machame. Makabila ya Kichagga ni Wa-Rombo, Wa-Marangu, Wa-Old Moshi, Wa-Kibosho, na Wa-Machame. Makundi mengine madogo ya wachagga ni Wakirua-Vunjo, Wa-Uru, na Wa-Siha.

Lugha ya Kichagga

Lugha ya Kichagga, inabadilika kuanzia unapotoka Tarakea mpaka unapofika Siha magharibi mwa Kilimanjaro. Kutokana na tofauti hizo Kichagga kimegawanyika katika Kirombo, Kimarangu, Ki-Old Moshi,Kikibosho, Kimachame, Kikirua na Kisiha. Lugha hizi zinakaribia kufanana kulingana na jinsi makabila hayo yalivyopakana. Kwa mfano, Ki-Old Moshi kinafanana na Kikirua, ambacho nacho kinafanana kidogo na Kimarangu. Vile vile Kisiha kinafanana sana na Kimachame ambacho pia kinafanana kidogo na Kikibosho. Baadhi ya Wamachame walihamia sehemu za Meru Arusha na kuchanganyikana na Waarusha, lugha yao ikabadilika kidogo na kuwa Ki-meru. Kwa sababu hii Wameru wanasikilizana sana na Wamachame ingawa lafudhi zao zinatofautiana kidogo.

Historia ya elimu kati ya Wachagga

Wachagga wanajulikana kwa uwezo wao mkubwa wa kufanya biashara na pia kilimo. Moshi ni maeneo ya mwanzo ambayo Wamisionari wa Kikristo walijenga makanisa na shule. Sababu hii imefanya Wachagga kuwa kati ya kabila lenye watu wengi walio na elimu ya kisasa na mkoa wa Kilimanjaro kuwa unaongoza kwa idadi ya shule za sekondari nchini Tanzania.
Shule nyingi za sekondari ziko katika mkoa huu kwa sababu zifuatazo: 1) Hali ya hewa na vivutio vya kitalii katika mkoa huu viliwavutia zaidi walowezi na wakoloni na kuweka makazi yao hapo. Hivyo wamishinari walijenga shule za kwanza wakifuatiliwa na serikali za wakoloni 2) Serikali ya Tanzania ilirithi shule zilizojengwa na wakoloni 3) Wachagga waliobahatika kupata fedha binafsi baadaye waliwekeza kwenye ujenzi wa shule binafsi kama kitega-uchumi. Wakati wakazi wa mikoa mingine walisubiri serikali iwajengee shule. 4) Ukichanganya sababu 1,2 & 3 utagundua shule katika mkoa Kilimanjaro vimezidi sana idadi ya shule katika miko mingine yote.
Ni vema pia kusema kwamba shule hizi kuvutia wanafunzi kutoka Tanzania nzima, haziwasomeshi wachagga tu.

Kilimo na chakula

Wachagga hulima mazao ya chakula kama vile mahindi, maharagwe,viazi, ndizi, ulezi na mboga mbalimbali. Mazao ya biashara kama vile kahawa, nyanya na vitunguu.

[hariri] Ndizi za Wachagga

Ingawa wachaga wa leo wanakula vyakula mbali mbali kama vile ugali, wali na viazi, chakula kikuu cha Wachagga ni ndizi. Kuna ndizi za aina mbalimbali na hutumika kwa matumiza tofauti. Mfano ndizi kisukari ni fupi na huachwa hadi ziive na huliwa mbivu kama tunda. Ndizi mshare kukatwa zikiwa mbichi na kupikwa chakula mbalimbali pamoja na nyama ya ngombe, kondoo au mbuzi. Mara nyingine hupikwa na maharage, choroko,kunde au hata maziwa ya mtindi. Vyakula vya ndizi huja kwa ladha tofauti kama vile ndizi nyama, mtori, machalari, kiburu na kadhalika.
Aina nyingine ni ndizi-ngombe ambazo huachwa ziive halafu humenywa na kutumiwa kutengenezea pombe maarufu iitwayo mbege. Mbege hutengenezwa kwa kutumia ndizi mbivu, maji, na ulezi.
Aina nyingine ni ndizi-mzuzu. Hizi zikikomaa huachwa zianze kuiva kidogo halafu huchomwa na kuliwa kama kitafunwa pamoja na chai au pombe. Ukipita mitaa ya Darisalamu utaona ndizi- mzuzu zikichomwa sambamba na muhogo au kuku-vumbi au kiti-moto.

[hariri] Wachagga na muhogo

Inasemekana kuwa "mchagga halisi, hali muhogo - akila muhogo atakufa". Usemi huu umetokana na historia ya mababu kuwa wachagga waliopanda mihogo Kilimanjaro enzi za kale walikufa baada ya kuila. Historia hiyo yaweza kuwa ya ukweli kwa sababu aina nyingi za mihogo zinajenga sumu ya sianidi ndani yao; watu waliozoea kutumia mihogo huwa na njia za kuondoa sumu kwa kwa kuiloweka mihogo katika maji kwa muda. Lakini kama Wachagga wale wa zamani hasa wa Machame walifanya jaribio bila kujua mbinu ya kuondoa sumu ajali iliweza kutokea. Cha kushangaza ni kwamba huko huko Kilimanjaro, majirani na watani wa wachagga yaani Wapare walikuwa wameshazoea mihogo na ilikuja kuwa moja ya chakula chao kikuu.

Ulaji kiti-moto

Pamoja na kilimo cha mazao, wachagga hupendelea sana kufuga nguruwe. Tabia ya kula nyama ya nguruwe ijulikanayo leo kwa jina la "kiti moto" ni moja ya mambo yaliyoenezwa na wachagga. Ulaji wa "kiti moto" haukupendeza baadhi ya wenyeji wa Pwani kama Dar es Salaam ambapo wachagga walihamia, kwani wakaaji wengi wa Pwani ni Waislamu kwa hiyo nguruwe kwao ni haramu. Wakazi wa Dar es Salaam watokao makabila mengine na wasiyo waisalmu kwao kula nguruwe ilikuwa "ruksa".

Majina ya Kichagga

Majina ya kiukoo ya Kichagga pia huashiria wanatoka sehemu gani ya Uchaga, japo si lazima kuwa hivyo: mfano familia maarufu za Kichagga nchini Tanzania ni kama Kimaro, Swai, Massawe, Mushi, Lema, Urassa, Nkya, Ndosi, Meena hutoka Machame. Akina Temu, Mlaki, Mlay, Lyimo, Moshiro, Mselle, Kileo, Kimambo, Tesha wanatoka Old Moshi na Vunjo. Mariki, Tarimo, Laswai, Mallya, Mrema, Mkenda, Massawe, Lamtey, Tairo, Mramba, Kauki wanatoka Rombo. Sawe, Usiri, Shayo, Kiwelu, Makundi, Urasa, Moshi, Meela, Minja, Njau wanatoka Marangu. Rite, Makule, Minja, Mashayo, Chao, Shao, Makawia, Ndesano, Kimario, Tilla, Mariale, Tarimo, Mafole, Kituo, Mrosso, Lyakundia, Kessy, Mmbando, Matemba, Ndenshau, Morio, Akaro, Matowo, Towo, Mkony, Temba na kadhalika hutoka Kibosho.
Wachagga wengi hupenda kurudi nyumbani kipindi cha Krismasi, ikiwa ni kuwatembelea wazazi wao, rafiki, au ndugu. Ingawa wengi hudhani kwamba Wachagga wameathiriwa sana na dini ya Ukristo kwa kuwa wengi wao ni Wakristo na hiki huwa ni kipindi cha likizo kwao, inaaminika pia kuwa kurudi kwao Uchagani wakati wa Krismasi ni pamoja na kutembelea ndugu zao na kujumuika pamoja katika kuumaliza mwaka baada ya kazi nyingi za kutafuta pesa kwa mwaka mzima.

Utawala wa jadi ya Wachagga

Watawala wa kichagga waliitwa "Mangi". Hawa walihodhi mashamba, ngombe na waliheshimiwa kama viongozi wa kikabila. Walikuwa na nguvu za kisiasa na utajiri. Baadhi ya ma-mangi mashuhuri katika historia ni kama Mangi Rindi aliyeingia mikataba na wakoloni (wajerumani), Mangi Sina wa kibosho - anajulikana kwa uhodari wake wa vita katika kupigana na wamachame na kupora ngombe na mazao yao na Mangi Marealle wa Marangu na Vunjo. Wakoloni walipokuja Kilimanjaro waliingia mikataba na viongozi hawa wa kikabila ili kuweza kuweka misingi yao ya kikoloni. Pia ndugu na watoto wa ma-Mangi walikuwa wa kwanza kupata elimu ya kikoloni, kwa hiyo waliweza kushirikishwa katika serikali za kwanza. Hawa pia wanaaminika walikuwa ni kama mabepari wa kwanza wa ki-jadi, maana walifanyiwa kazi na watu wengine wakati wao ma-mangi wamekaa kuhesabu mali zao. Usemi maarufu wa "u-Mangi-meza" inawezekana kuwa umetokana na watawala hawa wa kichagga.

Ardhi

Ingawa ardhi ni msingi wa maendeleo kwa watu wote, kwa wachagga, ardhi ni mali sana kwa sababu kilimo chao ni cha mazao ya kudumu kama kahawa na ndizi hukaa shambani kwa muda wa miaka mingi. Mojawapo ya urithi wapewayo watoto ni "kihamba". Hii ni sehemu ya ardhi ambayo mtoto anategemewa atajenga na kuanzisha familia yake. Bahati mbaya watoto wa kike walikuwa hawapewi kipaumbele katika ugawanaji wa vihamba. Uhaba wa ardhi uchagani ulipelekea wachagga wengi kuhamia mikoa mingine. Hivi leo utakuta wachagga wakiishi Dodoma, Morogoro, Iringa, Mbeya nk wakiwa wamepanda migomba yao na kuendesha biashara za maduka ya vyakula. Ukienda kwenye mikoa hii utakuta wamejenga jamii zao na vyama vyao vya kusaidiana wakati wa sherehe au matatizo. Aidha hata pombe ya mbege utaweza kuikuta katika makusanyio ya wachaga mikoani mbali mbali.

Maoni juu ya Wachagga

Ingawa wanaume wa kichagga hupendelea kufanya kazi mbali na kwao, wake zao hukaa nyumbani (Moshi) na hufuga ngombe na kazi za shambani. ila kwa sasa kutokana na ugonjwa wa ukimwi tabia hii imepungua miongon mwao. Wanawake wa kichagga (hasa kutoka Rombo) hujulikana kama wafanyakazi hodari. Huchangia sana katika mapato ya nyumbani na chakula. Ingawa kipato cha wachaga ni kikubwa kulinganisha na cha makabila mengine, takwimu zinaonyesha watoto wa mkoa wa Kilimanjaro kuwa kuongoza kwa utapiamlo. Sababu kubwa ya watoto kuwa na utapiamlo kunatokana na wazazi kujali zaidi kazi kuliko muda wa kuwahudumia watoto. Wengi wa wototo ni wale ambao wazazi wao ni watu wapombe na kipato chao kinaishia kilabuni. Utaona kwamba uchagani kuna vilabu vingi vya pombe na vinaongezeka kwa sababu imekuwa nibiashara kubwa. Karibu kila kaya kumi natano kuna kila cha pombe na kiwango cha chini kabisa cha pombe inayouzwa kwa siku katika vilabu hivyo si chini ya dede sita au lita mia moja. Pombe ni sababu moja ya watoto kuwa na utapiamlo Hii inawezekana kuwa matunda ya wazazi kutowalisha watoto wao chakula cha kutosha au chakula bora. Kuna sehemu nyingine za Uchaggani kama Old Moshi na Kibosho ambapo watoto wadogo hupewa pombe ya mbege asubuhi mchana na jioni. Sababu nyingi ni kazi; mama wa kichagga anaweza kushinda shambani kutwa na hawana desturi ya kubeba watoto mgongoni kwenda nao shambani hivyo wanakuwa nyumbani ama wenyewe au na mayaya. Mfano ulio dhahiri ni nyakati za asubuhi na mapema kwenye vyombo vya usafiri karibu robo tatu ya abiria ni wanawake wakienda katika shunguli za kiiashara na kilimo na vivyo hivyo nyakati za jioni wakirudi majumbani. Hao ni nje ya wale wanaotumia usafiri wa miguu ambao ni wengi zaidi. Pia baadhi ya wamama wa kichaga wanawajali waume zao zaidi kwani nyama nzuri ni ya baba. Kuepuka gharama baba ataandaliwa chaula kizuri tofauti na chakulawalichoandaliwa watoto japo ni chakula kilekile.

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Je, unajua kitu kuhusu Wachagga ?