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BURIANI PROFESA EUPHRASE KEZILAHABI

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BURIANI PROFESA EUPHRASE KEZILAHABI
#1
[Image: euphrase-kezilahabi.jpg]
Kumbe ni kweli kwamba kilichoandikwa kimeandikwa. Wakati ninamlilia mwandishi huyu ambaye amekuwa kioo changu katika fasihi, wakati ninatafuta niandike nini juu yake, nikagundua kwamba kumbe linifanya uhakiki wa kitabu chake cha Nagona.
Labda, nitoe siri ya Kitabu cha Nagona na Mzingile. Hivi ni vitabu viwili vya Profesa Kezilahabi, ambavyo si vitabu vyepesi kuvisoma. Mimi nilivisoma zaidi ya mara tatu bila kufanikiwa kuelewa kilichoandikwa. Nilipokutana na Profesa Mulokozi, nikalalamika, yeye akaniambia vinaeleweka tu. Nikajipa moyo, nikasema kama Profesa Mulokozi, anaamini vitabu hivi vinaeleweka, kwa nini mimi nisivielewe? Ndipo nikaendelea kuvisoma hadi nikafanikiwa kuvielewa na kugundua kwamba hivi ni vitabu viwili tofauti ingawa watu wengi wanafikiri ni kitabu kimoja. Hivyo ninamshukuru sana Profesa Mulokozi, kwa kunipatia moyo wa kuendelea kuvisoma vitabu hivi hadi nikafanikiwa kuvielewa.
Na sioni namna nyingine ya Kumlilia Profesa Kezilahabi, kama kurudia uhakiki wangu wa Nagona. Ninauweka hapa, nikimlilia na kusherehekea maisha yake ambayo yalikuwa kioo cha fasihi katika taifa letu la Tanzania, Afrika na dunia nzima.
Mungu, amlaze mahali pema peponi marehemu Profesa Euphrase Kezilahabi.
UHAKIKI WA KITABU: NAGONA
1. Rekodi za Kibibliografia.
Jina la kitabu kinachohahikiwa hapa ni Nagona, Kimeandikwa na Profesa Euphrase Kezilahabi. Mchapishaji wa kitabu hiki ni Dar es salaam University Press na amekipatia namba ifuatayo katika sekwensia ya vitabu duniani (ISBN): 9976 60 071 2. Kitabu kina kurasa 62 . Na anayekihakiki sasa hivi katika safu hii ni mimi Padri Privatus Karugendo.
II. Utangulizi
Nagona, ni hadithi ya kubuni. Imetungwa kwa mtindo wa uhalisiamazingaombwe. Ni mtindo wa kuandika unaofanana sana ule wa mwandishi Garcia Marquez wa Kolombia, Kyallo Wadi Watimila wa Kenya, Juan Rulfo wa Meksiko, Gunter Grass wa Ujerumani na Said Ahmed Mohamed wa Zanzibar. Waandishi hawa ambao kwa kiasi kikubwa wanatoka mataifa tofauti na lugha tofauti wanaunganishwa na uamuzi wao wa kuandika riwaya kwenye mtindo usiokuwa kawaida.
Kwa kuzingatia kazi hizi za fasihi, twaweza kusema kwamba
waandishi wote hawa wamo kwenye tapo moja kwani wametunga sanaa zao hizi, kusawiri uhalisia kama ulivyo hasa lakini kwa kujumuisha
vipengele vya kimazingaombwe .Masimulizi ya mambo ya kawaida na masimulizi ya matukio yasiyokuwa ya kawaida inakaribiana na Istilahi ya ‘uhalisiamazingaombwe’, ambayo mwanzoni ilitumika kuwahusu
wachoraji katika miaka ya 1920, inatumika kufasili kazi za bunilizi za kinathari za waandishi niliowataja hapo juu na Jorge Luis Borges wa Argentina. Waandishi hawa wanasukanisha uhalisia uliochongwa kwa njia maalum katika ruwaza inayobadilikabadilika daima, huku wakiwakilisha matukio ya kawaida na maelezo ya kina sambamba na vipengee vya kifantasia na kindoto, na kwa kutumia mambo yaliyotokana na visaasili na hekaya.
Nagona, ni riwaya ya kumfanya mtu kutafakari. Ujumbe mzima ni juu ya maisha! Lakini mwandishi anatufanya kutafakari juu ya maisha kwa njia ya uhalisiamazingaombwe. Kwa upande mmoja anatuelezea mambo ya kueleweka kwa hali ya kawaida, na kwa upande mwingine anatuingiza kwenye ndoto na mazingaombwe. Kuna mambo yasiyokuwa ya kawaida. Mfano mtu anakuwa kijana, lakini kuna hali fulani ikimwingia anakuwa mzee! Maana yake ni kwamba hekima na busara vinamfanya mtu kuwa mzee. Mwili unabaki ni wa kijana, lakini roho yake na akili vinakuwa vya mzee!
Nagona ni riwaya inayothibitisha upevu wa falsafa ya Kezilahabi kuhusu dhana ya maisha. Katika riwaya hii, maisha yanasawiriwa katika mtazamo wa dhihaka na kejeli. Ndiyo maana mwandishi anatega kitendawili kwamba waliobahatika kuishi, “…. Walikufa katika rumani. Walikufa wakicheka hali wameshikilia mbavu zao kwa vichomi. Baadhi walikanyagwakanyagwa, wakafa wakicheka. Wengine… walitumbukia katika kisima cha ndoto zao wakafa kwa uwingi wa ndoto walizokunywa…”
Nagona, ni hadithi inayotaka kufanana sana na ile nyingine ya Kezilahabi iitwayo Mzingile. Wachambuzi wengi wamekua wakichambua hadithi hizi kama moja. Lakini kuna tofauti kubwa. Nitaonyesha tofauti hizi kwa kuvichambua vitabu hivi viwili tofauti.
Nagona, ni kitu kinachotafutwa. Wamekitafuta wengi lakini wameshindwa kukipata. Mashujaa wengi wamejitahidi lakini wameshindwa. Nagona, anatafutwa kama mnyama, anawindwa! Na shujaa ni lazima awe na upinde na mshale. Hatimaye Nagona, anajitokeza kama msichana mzuri. Lakini shujaa anayefanikiwa kumpata anashindwa kufanya naye mapenzi. Hatimaye Nagona, anaelekea kuwa ni Hekima, busara, mkombozi au ni Mungu mwenyewe?
“Nagona ni mwanga. Ni kama jua lililopatwa na mwezi. Ukitazama kwa muda mrefu unaweza ukapofuka na usione chochote wakati wote wa uhai wako. Lakini ajabu ni kwamba unavutwa kumtazama bila kinga licha ya hatari zake. Ukishamwona hamu ya kuendelea kumwona haishi. Akitoweka utaendelea kumsaka kila mahali bila woga”
“Nikimwona nitamtambuaje?”
“ Penye mwanga hukosi kupaona. Alipo, uwongo umejitenga, ni yeye peke yake aliyepo pale. Utajikuta umevutwa kuelekea kwake. Lakini hataruhusu umshike awe wako peke yako, maana ni wa kila mtu. Kila mtu anamtambua na ndiyo maana anavuta na anaambaa, sisi tunavutika na tunamwambaa. Hakuna awezaye kuepukana na mvuto wake” (Uk 45).
Mwokozi wa pili ndiye atakaye uokoa ulimwengu. Mwokozi huyu atakuja wakati wa Ungamo kuu au wakati wa Ngoma kuu. Kizee mwenye fimbo, ambaye kwa namna nyingine ndiye kama Mungu mwenyewe, anasababisha vurugu katika ngoma na inatokea maangamizi makubwa. Wanaopona ni pamoja na mhusika mkuu Anayepewa kazi ya kumleta mtoto Nagona, anayezaliwa siku hiyo ya Ngoma Kuu na huyu ndiye analeta ukombozi wa pili!
Kabla ya kufanya uhakiki wa kitabu hiki ningependa kuelezea mazingira yanayokizunguka.
III. Mazingira yanayokizunguka kitabu
Profesa Euphrase Kezilahabi, amezaliwa wakati wa ukoloni. Amesoma shule ya msingi na sekondari wakati wa ukoloni. Amepata elimu ya juu wakati wa uhuru, amekulia kwenye vuguvugu la Azimio la Arusha. Ni wakati ambapo taifa lilitegemea zaidi fikra na uongozi wa Mwalimu. Mawazo mbadala ilionekana kama msaliti. Lakini pia ni wakati ambapo kila maandishi lalichujwa ili kulinda maadili. Kitabu kama Rosa mistika cha Kezilahabi, ambacho kilizungumzia mahusiano ya kimapenzi, kilipigwa marufuku; na labda huu ukawa mwanzo wa Kezilahabi kufikiria kuandika kwa mafumbo. Mpaka mtu agundue kwamba Nagona, inaongelea mapenzi ni hadi karne nyingine. Kezilahabi pia ameshuhudia Azimio la Arusha likitupwa nyuma na kuanzishwa kitu kingine ambacho hakijulikani vizuri.
Nagona, ni hadithi ambayo imetungwa wakati huu wa kuyumba kwa nchi yetu. Mwelekeo ukiwa haujulikani vizuri tunakwenda wapi? Hivyo mtu anaposoma Nagona ambayo iko kwenye mtindo wa uhalisiamazingaombwe, ni lazima kuweka maanani mwandishi anaandika akiwa katika mazingira gani.
Ni wakati ambapo watu walianza kutupilia mbali utamaduni wa Tanzania na kukumbatia utamaduni wa magharibi. Ni wakati ambapo fikra haikutawala tena, fedha ilianza kuzungumza. Rushwa iliota mizizi hadi kwenye chaguzi na watu kuuza huru wao. Ni wakati ambapo wasomi na wenye kutaka kufikiri walionekana kama vichaa.
“Basi hayo ndiyo yalikuwa maktaba ya taifa. Walikata shauri kutupa vitabu vyao vyote huko. Vimeoza na miti imeota juu yake. Waliopata kupita humo wanasema kuna mizungu. Waandishi wanalilia kusomwa wasife” (Uk 5)
Pia tukumbuke kwamba Kezilahabi, amesoma kwenye shule za seminari. Yeye ni Mkatoliki ambaye anaona wazi hasara kubwa waliyoipata wale wote walioziacha dini zao za jadi na kuingia dini mpya za Ukristu na Uislamu. Hili analiongea kwa uangalifu mkubwa na kwa mafumbo ya hapa na pale.:
“Mimi nahubiri habari za Kristo. Wewe unahubiri upagani”
“Wewe ni mcheza ngoma ya twiga nje ya duara. Twiga hawezi kuhimili ngoma yenye vurumai, vurugu, na ghasia katika gharika la hisia na fikra” (Uk 10).
Hapa mwandishi anatuchorea mabishano kati ya babu mwenye imani yake ya jadi na Padri ambaye alikuwa anahubiri neno la Mungu. Na ukweli kwamba imani hizi za kigeni zilileteleza watu waanze kuishi bila kufikri, bila kuhoji: “ Katika mkono mmoja alikuwa amepakatishwa Biblia Takatifu na mwingine Korani Tukufu. Mdomo wake uliwa umefungwa kwa kitambaa cheupe na juu ya kitambaa hiki kwenye mdomo palionekana maandishi yaliyosema “Kimya ni hekima” (Uk 3).
“Watu wa mji huu hawasemi. Anayezungumza katika mji huu ni mmi, na labda mzee mmoja karibu na mto. Sisi sote wawili tunaitwa vichaa katika mji huu. Wanatuona wendawazimu. Wakituona tu wanakimbia” (Uk 5).
Kwa kifupi ni kwamba Mwandishi, aliandika hadithi hii fupi, lakini yenye fikra nzito akiwa kwenye mazingira ya vita, mazingira ya mapambano: Ni kupambana na ukoloni, ukoloni mambo leo, utandawazi, siasa uchwara, dini za kigeni, hadi mtu anapopata Uhuru wa kweli. Nagona ni kujitambua, kujikubali na kuendeleza kizazi. Ndo maana mwisho wa hadithi yake mtoto anazaliwa.
Euphrase Kezilahabi alizaliwa 13 Aprili 1944 huko Namagondo kisiwani Ukerewe kilichopo ndani ya Ziwa Viktoria. Babake Vincent Tilibuzya alikuwa msimamizi wa kijiji na Euphrase alikuwa na ndugu 10 yaani wavulana 5 na wasichana 5. Alisoma shule ya msingi ya Nakasayenge halafu tangu 1957 Seminari ya Kikatoliki ya Nyegezi aliyomaliza mwaka 1966.
1967 alijiandikisha kwenye Chuo Kikuu cha Dar es Salaam akasoma ualimu na fasihi hadi digrii ya B.A. katika mwaka 1970. Mwaka uleule 1970 akawa mwalimu wa shule ya sekondari Mzumbe (Morogoro) halafu kwenye shule ya sekondari ya Mkwawa (Iringa).
1971 alirudi chuoni Dar es Salaam akawa mhadhiri msaidizi wa chuo alipoandika pia tasinifu ya M.A. kuhusu riwaya za Shaaban Robert, tangu 1974 mhadhiri kamili na 1978 mhadhiri mwandamizi. Akaendelea na masomo ya Ph.D. huko Marekani kwenye Chuo Kikuu cha Wisconsin Madison alipotoa tasinifu yake mwaka 1985 kuhusu “African Philosophy and the Problem of Literary Interpretation”. Sasa ni profesa wa lugha za Kiafrika kwenye Chuo Kikuu cha Botswana.
Euphrase Kezilahabi ni mwandishi ambaye ametoa mchango mkubwa katika fasihi ya Kiswahili. Yeye ndiye anatambuliwa kama mwanzilishi wa ushairi huru (free verse) katika Kiswahili alipoandika Kichomi na baadaye Karibu Ndani.
Kezilahabi anajulikana kwa ushujaa wake wa kujaribu mitindo mipya katika uandishi wake na ukisoma vitabu vyake kama Rosa Mistika, Dunia Uwanja wa Fujo, Kichwamaji, Gamba la Nyoka na Kaptula la Marx utakutana na chembechembe za upya katika nyanja mbalimbali na hasa matumizi ya falsafa.
Baadhi ya maandiko yake ni:
Riwaya:Rosa Mistika (1971),Kichwamaji (1974), Dunia Uwanja wa Fujo (1975),Gamba la Nyoka (1979),Nagona (1987/1990),Mzingile (1991)
Mashairi: Kichomi (1974),Karibu Ndani (1988) Dhifa (hakijatolewa bado).
Tamthiliya: Kaptula la Marx (1978/1999)
Baada ya maelezo haya sasa tuone kitabu chenyewe kwa muhtasari.
IV. Muhtasari wa Kitabu
Kijana shujaa, akiambatana na mashujaa wengine ambao ni Nabii, Mtume, Mfuasi na Mtenzi, wanasafiri kumtafuta Nagona. Hawa walijulikana kama askari wa mwanga. Huyu Nagona, anatafutwa kama paa! Anawindwa. Safari ya kumfikia ni ngumu sana. Mwandishi, ndipo anapoonyesha ukomavu wa uandishi wake. Safari hii ya kumsaka Paa, inakuwa ya karne – ingawa kwa kutafakari kwa kina ni safari ya mtu ndani mwa nafsi yake. Ni safari ya kutafuta ukweli!
Njiani mashujaa wa mwanga wanakumbana na vikwazo vingi. Watu wengi walijaribu kumtafuta Paa huyu bila ya mafanikio. Na wengi walishindwa masharti na kukatwa vichwa. Mashujaa wa mwanga wanaonyeshwa vichwa vilivyokatwa. Pamoja na vitisho vyote, bado walitaka kuendelea kumsaka Paa hadi wampate!
Babu alitoa ushuhuda jinsi ilivyo vigumu kumkamata Nagona: “ Ahaa! Nagona! Kwa muda wote wa uhai wangu alinipiga chenga. Mara nyingi nilimwona kwa mbali. Mara chache sana nilikaribiana naye. Sikupata nafasi ya kumweka mikononi mwangu nilipokuwa karibu naye. Daima alirudi kinyumenyume, nami niliendelea kumfuata nikiongozwa na nguvu fulani. Nilipokuwa mvivu wa kufikiri alinipotea kabisa lakini alitokea tena nilipoanza kufikiri kwa makini. Nawaonea wivu waliopata kumweka mikononi mwao ingawa daima aliwaponyoka. Yote haya shauri ya maluweluwe. Hatuoni tena kilichowekwa wazi. Tumekuwa vichaa kwa kutafuta kilicho wazi na kwa kujaribu kufichua kilicho wazi. Wewe mjukuu wangu nyota yako nzuri. Huenda ukabahatika kumwona na kumshika mikononi mwako” (Uk 44).
Na kweli mashujaa wa mwanga walifanikiwa kuvishinda vikwazo vyote na kumfikia Paa huyo ambaye alikutwa ni msichana mzuri kupindukia. Hata hivyo aliwaponyoka! Ni nani awezaye kumkamata? Babu anaendelea kuelezea kwamba hata ukimkamata, Nagona ni wa watu wote!
Safari ya kumsaka Nagona, inatufunulia mengi: “ Wanaishi kwa matumaini. Wanakula matumaini yao wenyewe ambayo wanasema huzaliana siku hadi siku’
“Hayo matumaini hutoka wapi?”
“Ndotoni”
“Hizo ndoto wanazitoa wapi?”
“Katika kisima cha ndoto ambacho wanasema hakikauki kamwe”
“Hicho kisima kiko wapi?”
“Yeyote afikirie hawezi kukiona”
“Kwa nini?”
“Wanasema fikra hufumba mboni za urazini”
“Hao watu wamekufa au wazima?”
“Kama kufa ni kutokuwepo basi wazima. Zaidi ya hayo maisha tuyajuayo yaweza kuwa ndoto za mtu mmoja mwenye vichwa vingi. Hakuna jibu rahisi” (Uk 6).
Katika safari hii ya kumsaka Nagona, tunafunuliwa pia kizazi kisichopenda kusoma. “ Watu wa mjini waliitupa miswada yangu yote ya kitanzia wakanibakizia komedi. Walipoanza kukaa kimya na kuchekacheka, hata hizo komedi wakazitupa msituni. Walisema kucheka ni ushindi…” (Uk 7).
Safari ya kumsaka Nagona, inapotoka ndotoni, tunafunuliwa viwanda vyetu vingi ambavyo sasa hivi vipo tu havifanyi kazi. Hata hivyo vingine bado vina meneja na walinzi. Meneja wa viwanda visivyofanya kazi bado wanaamini wako kazini na wao ni muhimu sana kwenye viwanda hivyo;
“ Wataalamu gani! Mimi ndiye niliyesimamia mradi wa kujenga kiwanda hiki tangu jiwe la kwanza la msingi hadi mwisho wake. Wao wanajua nini! Na kwa nini Serikali isiniulize mimi matatizo ya kiwanda hiki! Mapendekezo mangapi nimekwisha andika! Yote yalitupwa kapuni! Waambie waondoke”(Uk 22).
Viwanda vimekufa lakini bado vinalindwa. Wanaovilinda wanajua wafanyacho. Wanapoulizwa wanalinda nini wakati viwanda vimekufa, wanajibu: “ Tunalinda maiti asifunuliwe”… “Sisi ni waosha!”… “ Aibu ya maiti aijuaye mwosha”.(Uk22). Ni sawa na kusema la kuvunda lina ubani? Viwanda vimekufa, bado kuna watu wanalinda ili aibu isitoke nje? Hapo kuna maendeleo?
Lakini pia katika safari ya kumsaka Nagona, tunafunuliwa kwamba: “Katika bonde hili kuna imani kuwa ajali ni mwanzo tu wa kitu au wazo jipya. Bila ajali hakuna ambacho kingekuwako. Kuzaliwa kwenu ndiyo ajali kubwa iliyopata kutokea katika uhai wenu. Wakati huo hamkuwa na utashi..” (Uk 23).
Tunaambiwa pia kwamba: “ Hakuna maumivu katika kufa. Kuna masikitiko na huzuni. Masikitiko kwa mali na watu uwaachao nyuma na kwa yale ambayo hukupata nafasi ya kuyatekeleza. Lakini mimi nimeacha mali gani nyuma! Hakuna. Labda maneno yangu. Nimeacha nani nyuma ! Hakuna isipokuwa wewe, baba yako na mama yako. Ninyi nyote mlinielewa vyema na mko imara. Hamtanisaliti. Niliyotaka kutekeleza nimeyatekeleza. Muda nilikuwa nao wa kutosha” (Uk 42).
Babu, ambaye anaonekana kuwa na hekima kubwa katika simulizi hii ya Nagona, anaonyesha wazi wazi kwamba yeye haogopi kufa na wala hana wasi wasi wowote:
Anasema: “Anayeogopa ni yule aliye na tamaa ya kuishi maisha ambayo hajayaishi”
“Maisha ambayo hajayaishi?”
“ Maisha baada ya kifo. Mimi sina tamaa hiyo. Maisha kitu cha ajabu. Nyuma hakuna nyayo na mbele hakuna nyayo, nyayo ziko katikati tu. Kama hujui ulikotoka na hukumbuki, ya nini kutaka kujua uendako!”.
Ndo maana ngoma ni lazima ichezwe katikati mwa duara. Ukicheza nje ya dura wewe uko nje, wewe uko nje maisha. Katikati ni leo, ni maisha ya hapa hapa na wala si ya jana au ya kesho. Ni maisha ya leo ni maisha ya Nagona!
Hadithi inafikia mwisho kwa maangamizi makubwa. Hilo ungamo kuu au ngoma kuu, inaleta vurumai. Watu nakanyagwa na kufa. Hata hivyo kwenye vurumai na vifo hivyo anazaliwa mtoto, tena binti wa kuendeleza kizazi: Binti huyu anapewa jina la Nagona! Inakuwa ni simulizi ya matumaini mapya!
V. TATHIMINI YA KITABU.
Nianze kwa kumpongeza Profesa Kezilahabi, kwa kazi hii nzuri sana aliyoiandika. Kusema kweli hadithi hii inaburudisha na kufikirisha. Ingawa si hadithi ya kueleweka upesi kama Rosa Mistika, bado inaburudisha kwa mtu anayesoma kwa kutafakari.
Ingawa mtindo alioutumia wa uhalisiamazingaombwe, unaonekana kuwa mpya na wengi wanafikiri alijifunza mtindo huu alipokwenda kusoma Amerika, maana ni mtindo unaotumika Amerika ya kusini, bado ukweli unabaki kwamba mtindo huu wa simulizi ni wa Kiafrika. Bibi zetu na babu zetu walikuwa wakitusimulia hadithi za mazimwi na uhalisiamazingaobwe. Simulizi hizi zilitumika kama njia moja ya kujenga maadili, kujiamini na ushujaa.
Ukerewe kama ilivyo kwa Mwanza na Kagera, kuna hadithi za Mungu wa Maji “Mugasha”, Mungu wa misitu “Ilungu”, Mungu wa kilimo na mavuno “Nyakalembe”. Hadithi za miungu hawa zinaelezwa kwa mtindo wa uhalisiamazingaombwe. Hivyo Nagona, si kwamba ni kitu kipya. Labda ni kwa vile tunasahau haraka. Mwandishi anaonyesha tabia hii ya kusahau katika simulizi yake.
Hata hivyo ni ukweli kwamba Waafrika tunapenda miujiza, tunapenda miujiza hadi kuamini kwamba kila kitu kinaweza kutokea kwa miujiza. Tunachoma moto na kuharibu mazingira na bado tunategemea mvua inyeshe! Isiponyesha tunakwenda kwenye nyumba za ibada kuomba mvua inyeshe. Ipo mifano mingi inayoonyesha jinsi Waafrika tunavyopenda miujiza. Hivyo ujumbe mzito kama wa Profesa Kezilahabi, ukipitia kwenye uhalisiamazingaombwe, unaeleweka haraka.
Vitabu vya Nagona na Mzingile vilileta kizaazaa katika Fasihi ya Kiswahili kwa wasomaji pamoja na wahakiki kwani si rahisi kuelewa hasa anazungumzia nini. Inabidi kwanza uwe na uelewa mpana wa matapo makuu ya falsafa za Kimagharibi (mf. Existentialism, Epistemology, Metaphysics, Psychoanalysis, Aesthetics na Phenomenology) na pia falsafa za Kiafrika kama unataka kuelewa cho chote kinazungumziwa katika vitabu hivi.
Kutokana na ugumu wa kueleweka wa vitabu hivi, wahakiki wengi wamemlaumu Kezilahabi kwamba pengine ameuleta mtindo huu wa uandishi katika fasihi ya Kiswahili wakati riwaya ya Kiswahili bado haijakomaa sawasawa. Wahakiki wengine wamefikia hata kumhukumu kwamba pengine ameiua riwaya ya Kiswahili. Ukweli ni kwamba Profesa Kezilahabi, anazifufua riwaya za Kiswahili. Ukoloni, ulifuta simulizi zetu na zilipachikwa majina ua ushenzi na upagani:
“Wewe ndiye kiongozi wa kundi hili la wapagani?”
Babu alimtazama kwa jicho kali. Wazee walimwangalia babu kwa makini wakisubiri neno litakalomtoka.
“Mbona unacheza ngoma yako nje ya duara? Bila njuga hupendezi”.
Padri alimtazama kwa njia iliyoonyesha kutoelewa vizuri. “Nimekuja kukuona wewe”
“Kuhusu?”
“Nimesikia habari za mazungumzo yako. Yanapingana na yangu”
“Mimi si mhubiri. Na mazungumzo yako sijayasikia”
“Na hawa hapa wanafanya nini?”
“Ni askari wa mwanga. Wawindaji”
“Mimi nahubiri habari za Kristo. Wewe unahubiri upagani”
“Wewe ni mcheza ngoma ya twiga nje ya duara. Twiga hawezi kuhimili ngoma yenye vurumai, vurugu, na ghasia katika gharika la hisia na fikra” (Uk 10).
Kutokana na kutoelewa simulizi za Kezilahabi, wahakiki wanafikiri Nagona Na Mzingile ni kitabu kimoja? Ni wazi kuna namna ya kufanana, lakini hivi ni vitabu viwili tofauti. Vinaongelea maisha na umuhimu wa Waafrika kupambana kwa nguvu zote na utandawazi wa kimagharibi unaokuja na kutuvamia. Wale wanaoupinga utandawazi huu, wanaonekana kama vichaa.
Profesa Kezilahabi, amefanikiwa katika Nagona, kuonyesha jinsi maisha ya Waafrika yanavyozunguka ardhi, mito, misitu, wanyama. Haya anayaonyesha vizuri na kwa mtindo wa kutomchosha msomaji. Ameonyesha umuhimu wa Wazee, vijana na wanawake katika jamii zetu.
Lakini hasa ni kuonyesha umuhimu wa Mkombozi wa pili. Anamalizia simulizi lake kwa matumaini mapya. Utafikiri ukombozi huu ni muhimu leo hii; maana kama kuna kipindi cha historia ya taifa letu kilichohitaji Mkombozi wa pili na maisha mapya ni wakati huu tuliomo sasa hivi. Sote tunamhitaji Nagona!
VI. HITIMISHO.
Ni wazi ningependa kuwashauri wasomaji wangu kukinunua kitabu hiki na kukisoma. Pamoja na ukweli kwamba si kitabu chepesi kueleweka kwa uvumilivu mtu anaweza kukisoma na kuelewa. Hata hivyo maisha nayo hayaeleweki haraka; tunapanda milima na mabonde katika maisha na wakati mwingine hatufiki sehemu ya kupumzika na kustarehe.
Na,
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