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NADHARIA ZA FASIHI SIMULIZI

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NADHARIA ZA FASIHI SIMULIZI
#1
Nadharia huchukuliwa kuwa dira ya kumwongoza mtafiti au mchambuzi kulikabili na kulielezea vyema jambo fulani kwa tazamao unaotazamiwa kuwa imara zaidi kuliko ule wa nadharia nyingine. Nadharia hutoa mwongozo katika utatuzi wa jambo fulani ambalo halijaweza kuhakikishwa ukweli wake. Ni mawazo, maelezo au mwongozo uliopangwa ili kusaidia kutatua au kutekeleza jambo fulani, kwa upande wetu jambo la kifasihi simulizi.
HISTORIA YA NADHARIA YA FASIHI SIMULIZI
Historia ya nadharia ya fasihi simulizi ilianza katika elimu ya ushairi, balagha n.k. ya Wagiriki toka karne ya 18. Katika karne ya 20 nadharia hii imekuwa ni mkabala mkubwa katika usomaji wa matini. Kuna nadharia mbalimbali za kifasihi kama vile Umuundo, Umarksi, Ufeministi nk. Hivyo, tunaweza kujumuisha kuwa nadharia ya fasihi simulizi ni chombo kinachotoa mwongozo kuhusu mwelekeo wa jamii fulani. Hii ina maana kwamba ni mwangaza unaoimulika jamii juu ya mazingira na fikra zake. Kwa hali hiyo basi, nadharia hii haina budi kuzibainisha sifa na ushirikiano wa jamii husika.
Kuingia kwa ukoloni mamboleo kumefanya fikra na maarifa kutoka nje zitukuzwe na kuabudiwa huku fikra za ndani zikidumazwa kila kukicha. Kwa kufanya hivyo nadharia hizi zimeweza kuleta mabadiliko katika nadharia asilia zilizokuwepo. Kwa mfano; utamaduni wetu wa asili kama vile ususi, ufinyanzi, jando na unyago, nk zimebadilika baada ya kuingia kwa ukoloni mamboleo. Hata hivyo, wahakiki wa Magharibi na Kiafrika wameangalia mambo mengi yaliyoikabili fasihi simulizi ya Kiafrika kama tutavyoona katika nadharia za fasihi simulizi tutakazopitia.
Nadharia za Fasihi simulizi tutakazojadili katika kozi hii ni hizi zifuatazo:
Nadharia za kitandawazi
  • Nadharia
    ya Ubadilikaji Taratibu (Evolutionalism Theory)

  • Nadharia
    ya Msambao (Diffusionism Theory)

  • Nadharia
    ya Kisosholojia (Sociological Theory)

Nadharia za kitaifa
- Nadharia Hulutishi
- Nadharia za Kitandawazi
 Ubadilikaji Taratibu (Evolutionalism)
Mfuasi wa nadharia hii ni Charles Darwin (1809-1882) ambapo hoja zake zilikuwa na ushawishi mkubwa kwa wanafunzi waliokuwa wakijifunza kuhusu utamaduni kama vile Edward Burnet Tylor (1832-1917) na James George Frazer (1854-1941). Wote hawa waliamini juu ya misingi anuwai kuhusu kanuni zinazoongoza asili na maendeleo ya utamaduni wa mwanadamu. Kundi hili liliona kuwa dhana ya ubadilikaji taratibu misingi yake mikuu ni viumbe hai. Wanaona kwamba viumbe hai vyote vinakuwa katika mchakato wa mabadiliko mbalimbali hadi kufikia maumbo vilivyonayo sasa. Wanaedelea kusema kuwa kuna kanuni ambazo ni muhimu sana zinazochangia makuzi ya kanuni za binadamu. Wakaona kuwa kuna ukoo, akili au asili au jamii moja ambayo imezagaa ulimwenguni kote, na kama uchunguzi utafanywa wa kuchunguza jamii mbili kiutamaduni katika kipindi kilekile cha mabadiliko, itabainika kuwa elimu zao zina tabia zinazofanana. Wanaendelea kusema kwamba, ili kuelewa jamii moja kwa ujumla ni vyema kulinganisha na jamii nyingine ya aina hiyo kwa kipindi kilekile cha ukuaji. Kwa mfano kuchunguza ngano za kijadi katika makabila mbalimbali ya Kusini kama vile uchawi na miviga na kulinganisha na jamii za Kiafrika.
Kwa ujumla katika nadharia hii tunabaini kuwa nadharia hii ilitawaliwa na mbinu linganishi (comparative methods). Kwa mfano Frazer (kazi yake ni The Golden Bough ambayo ilikuwa katika majuzuu 13), alitafiti sanaa jadi ya Waitalia. Katika utafiti wake yeye alijihusisha na kutafiti chimbuko la matambiko ya uchawi na dini huko Italia. Alichokuwa anataka kuthibitisha kuhusu jamii ya Waitalia ni kwamba asili ya dini inapatikana katika magical rites za mtu wa kale. Pamoja na watafiti wenzake, walikuja kama watawala na kuchunguza mila na desturi za Kiafrika ili kuzilinganisha na utafiti kama huo aliokuwa akiufanya huko kwao. Walitafiti na kuchunguza  jamii ndogo ndogo za Kiafrika na kisha kufanya ulinganishi. Kwa ujumla wataalamu hao walikusanya, walitathimni fani mbalimbali za Kiafrika kama vile ngano, nyimbo, vitendawili,
methali na aina nyingine, za FS katika jamii mbalimbali za Kiafrika.  Baadhi ya watawala wataaluma wa kikoloni walitafiti kuhusu fasihi simulizi ya Kiafrika chini ya usimamizi wa Frazer ni pamoja na; John Roscoe ambaye alitafiti jamii ya Baganda- Uganda. Edwin Smith & Andrew Dale ambao walitafiti jamii ya Ila- Zambia. Reverend Henri Junod- Tonga, Afrika Kusini Robert Rattray- Akan-Ghana, pia Hausa- Nigeria PAmaury Talbot- Ekoi- Nigeria (Southeastern Nigeria)
H. Chatelain- Angola. Chatelain akichunguza kuhusu ngano za Angola na za Afrika kwa jumla, aligundua kuwa ngano za Kiafrika ni tawi toka mti mmoja wa ulimwengu.
Mwisho, wote kwa pamoja walihitimisha kuwa watu wa Afrika ni sawa na watu wengine popote pale ulimwenguni.
CHANGAMOTO
Dhana hii ya ubadilikaji taratibu iliathiri mbinu na matokeo ya utafiti wao kwa njia tofautitofauti kama vile:
·Kila kilichokusanywa katika fasihi simulizi kilihesabika kama masalia ya zamani au mabaki ya fasihi zilizotangulia.
·Kadri fani hizo zilivyorithishwa kwa njia ya mdomo toka kizazi kimoja hadi kingine ndivyo zilivyozidi kupoteza sifa mahsusi za ubora, zilichuja na kuchujuka
·Chochote kilichosalia lazima kitakuwa na dosari fulani tofauti na kitu halisi cha zamani
·Walijihusisha mno na maudhui na kamwe hawakujihusisha na sifa za kifani kama vile miundo na mitindo ya fani husika. Hii ni kutokana na ukweli kwamba lengo lao lilikuwa ni kufahamu hali halisi ya utamaduni wa jamii za watu wasiostaarabika na historia yao. Ili kuyafahamu haya waliona kuwa ni bora kupata muhtasari tu wa maudhui yanayojadiliwa ndani ya fasihi simulizi ya jamii husika na sio kujihusisha na fani ya fs hiyo
·Hawakuoa umuhimu wa fanani na mtambaji: “no creator, no author of such tales,…….as a product of joint or communal authorship.”
·Pia waliziona kazi za fasihi simulizi za Kiafrika kwamba hazina mwenyewe kwa kuwa ni mali ya jamii nzima. Walisema kwamba, ijapokuwa fasihi simulizi ni mali ya jamii, lakini sio kwa kiwango hicho walichokisema wao. Walisisitiza kuwa si kila mzungumzaji anaweza kuwa fanani wa fasihi simulizi. Wao walilipuuza suala la upekee wa muktadha.
HITIMISHO
Kimsingi, ilikuwa vigumu sana kupata matokeo sahihi katika uchunguzi ulioongozwa na misingi ya kiuibukaji. Hii ni kutokana na mbinu batili zilizotumika pamoja na kuongozwa na malengo muflisi na finyu kuhusu umbile la jamii za Kiafrika kwa jumla. Leo hii nadharia hii haitumiki tena katika mijadala ya fasihi simulizi. Wakoloni waliitumia kama njia ya kuhalalisha suala la uvamizi na ukoloni barani Afrika.
Mwl Maeda
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