KCSE Past Papers 2018 Kiswahili Paper 3 (102/3)
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1.Lazima
N ilreyaandika lâaaneno haya KWa lıiaba ya:
Malrilioni wasio malazi
Wabebao vifurushi vilivyo wazi
wazungukao barabaranı bil a mavazi Milki yao ya ıraisha.
Kwa niaba ya:
Maelfu wanouawa bila haki wiki baada ya wiki
leo sumu au spaki
leo kamba au bunduki
na kwa wale wanosubiri kunyongwa.
Kwa niaba ya:
Vijana walio mitaani
wale mayatima wa maskini wazBngukao mapipani
kila pembe mjini
kuokota sumu kutia tumboni kujiua bila kujua
ili kupata kuishi.
Kwa niaba ya:
Wakongwe wasiojiweza walao chakula kiłichooza
wachuktiao choo wakijipakaza polepole
wakijiangamiza katika vyumba vyao
baridi na giza
kwa sababu haWarla Watazama
waga wauguza.
Kwa niaba ya:
waish i na nyingi hofu
kwa sababu ya madawa tifutifu
yatiwayo vyakulani yakitufanya wafu
bila ya mtu kuona
kama kwanba sote tu vipofu,
Na kwa niaba yetu sote;
Tuliofungwa vifungoni, duniani Tuliosukunıwa kingoni, maishani Tuliopokonywa maoni, machoni Tuliotiliwa sumu, malishoni Tuliodidimizwa kinyesini
ili ‘maendeleo
yaendelee kwenda njiani
huku yakitema machicha ya roho zetu.
(a) “Shairi hili linakatisha tamaa.” Thibitisha kauli hii kwa kutoa mifano saba kutoka kwenye shairi. ( alama 7)
(b) Fafanua umuhimu wa aina mbili za urudiaji zilizotumiwa katika shairi hili. (alama 4)
(c) Bainisha vipengele vifuatavyo vya kimtindo katika shairi hili.
(i) tasfida
(ii) kinaya
(iii) tashihisi (alama 3)
(d) Eleza kwa kutoa mfano, mbinu moja ambayo mshairi ametumia kutosheleza mahitajl ya kiarudh) katika ubeti wa tano. (alama 2)
(e) Andika ubeti wa pili kwa lugha ya nathari.(alama 2)
(f) Bainisha nafsineni katika shairi hili.(alama 2)
SEHEMU B: RIWAYA
K. Walibora: Kidagaa Kimem›vozea Jibu swali la 2 au la 3.
2. “Riwaya hii ya aina yake inathibiiisha kwa usanii wa kupi8iwa mfano jinsi ndoto ya uhuru b wi Afrika imegeuka kuwa jinamizi.” (a) Eleza muktddhâ Wa dondoo hili. (alama 4)
tb) Onyesha jinsi ndoto ya uhuru barani Afrika imegeuka kuwa jinamizi kwa kuwarejelea wahusika Wâftlâtâo:
(¡) Majisifu (alama 8)
(ii) Fao(alama 4) (iii) Wahudumu katika zahanati ya Nasaba Bora(alama 4)
3. (d) “Leo usukani uko mikononi mıvetu wenyewe. Mbeberu amekwisha ng ’olewa pamoja na mizizi yake.”
Onyesha kinaya kalika kauli hii kwa kutoa mifano ku mi kutoka Kidagaa Kimemıvozea. (alama 10)
(b) Tathmini mchango wa wanyonge katika kuzoroteka kwa hali ya maisha yao. (a lama 10)(alama 4)
SEHEMU C: TAMTHILIA
P. Kea: Kfgogo
Jibu swali la 4 au la5.
4. Tusiwaruhusu watu wachache waliojazwa kasumba za kikoloni fiturejesha kwenye utumwa. Hatuwezi kukubali kutawaliwa kidhalimu tena!”
(a) Eleza muktadha wa dondoo hili. (alama 4)
(b) Fafanua kinyume kinachojitokeza katika kauli iliyopigiwa mstari kwa kurejelea hoja kumi na sita kutoka kwenye tamthilia hii. ( alama 16)
5. “Si haki! Unayazika matumaini yetu. Unaifukia kesho yetu.”
(a) Fafanua umuhimu wa mzungumzaji wa maneno haya katika kuijenga taınthilia ya Kigogo. (alama 6)
(b) Kwa kurejelea hoja kumi na nne kutoka kwenye tamthilia, jadili namna uongozi wa Sagamoyo unavyoyazika matumaini ya raia. (alama 14)
Sehemu D: Hadithi Fupi
A. Chokocho na D. Kayanda:
Tumbo Lisiloshiba na Hadhithi Nyingine Jibu swali la 6 au la 7. Said A. Mohamed: “Tumbo Lisiloshiba”
6. “. . .lakini hakuiruhusu sahau îketi na kuitawala kichwan mwake. .. hapoi. .. Angepoaje na ule moto unaomlipukia kila mtu pale mtaani, umeacha mpaka sasa kOVu bichi moyoni mwa kila
(a) Eleza muktadha wa dondoo hili.(alama 4)
(b) Bainisha tamathali tatu za usemi ambazo zimetumiwa katika kauli hii. ( Fafanua sifa tano za mhusika anayerejelewa na kauli hii.(alama 3)
(d) Huku ukijadili hoja nane, onyesha jinsi wakazi wa M adongoporomoka walivyolipukiwa na moto.(alama 5)
7. Onyesha jinsi maudhui ya utabaka yalivyoshughulikiwa katika Tumbo Lisiloshiba na Hadilhi Nvingine kwa kurejelea hadithi zifuatazo:
(a) Mkubwa (alama 12)
(b) Kidege (alama 8)
Sehemu E:Fasihi Simulizi
Soma utungo ufuatayo kisha ujibu maswali.
Nalilitizama jua la kinjano Likijikokota kwa jitirnai kutBa Mbele ya nguu
ya mlima uso kikomo likipisha machweo yenye giza la kaniki
Likishindilia uzito wa nanga kwenye moyo tepetevu
uloonja shubiri ya kwondokewa.
Twalitazamana na hiyo shamsi ikipotelea kwenye upeo wa macho huku nyuma ikinambia “yamekwisha.”.
Naliona kope zake zikimezwa na kiza Nikaliona jua likitoweka pamwe nawe Jagina wa maisha yangu.
Nikaliona likikokota aushiyo likabwakura rohoyo kutoka kwenye vyangu vitanga.
Kumbukizi zilikuleta
kwenye jukwaa la akili yangu pazia likafunguka
likayaleta mawio
ya siku ya kvamkia kuuka kwako.
Nalikuona kwenye ruya ukitazamana ana kwa ana na hasidi alokakawana
kutuhasiri mi nawe
Nalikiona kipaji chako kikitwaa wasiwasi ukawa ni kama wanywea kwa wake mtazamo.
Hata uliponishika mkono kunambia tukimbile tuj‹ ponye nalikuwa rli mechelewa Ulikuwa keshanipa kisogo, huku nyuma waniita, “Mwanangu, njoo tujisalimishe Mwanangu njoo, nguvu zimenisha.” Kumbe hiyo ilikuwa tahadhari kWamba Iziraili yu karibu moyowe kuchukua?
Kumbe wali ukisema,‘Buriani mwanagu?”
Siku ya faradhi ilifika, mkono kulazimika kukupungia
Naliutazama mwilio mtakatifu
Nalilitazama tambolo liloumbuka wali uıredhibitiwa shujaa wangu ndani ya chumba chenye kuta na paa la mbao.
Hata tulipokukaribisha,
kwa lako kaburi
Nilijipa kujiambia, “Hajenda popote
mtiına bado wapiga.”v Nalirgoja unisalimu Nalingojea tabasamu lako lenye haya Ela hayo hayakutimila Walikuwa kesha kwenda Kuwa milki, ya ardhi isoshiba. Hata waliponena, “Udongo kwa udongo,”
NiJikusitJa ewe yeli uso kifani ııkighani ubeti wa wimbo
wako pendwa mawazoni mwangu,
“Kifo ni hasidi, Ikiwa mimi Gunge
Roho yarıgu nitamkabidhi Iziraili Mimi niliyekaidi bunduki ya Mzungu Katika kitali cha miaka minne
Kwetu kukarudi fahari na jina.
Mimi niliyeshindana na ndui na tetekuwanga, iliyow apukutislıa wana wote wa Ngome Nikabaki mimi, jogoo wa kijiji.
“Kifo ni shujaa,
Ikiwa mimi Gunge mwili wangu huu mtukufu
kwa tambo na nemsi nitaukubalia
kuwa lengo la dua za kuonewa imani kuwa karamu ya macho ya mahasimu kuvikwa suti na mwosha kufunikwa kwa udongo uliolaaniwa
Mimi Gurige,
Niliruhusu jabali kubwa Likibinye changu kichwa Likidhibiti ehangu kidari Linizibe zangu pumzi Girige niache kutawala.”
Huu ni wimbo wa aina gani? (alama l)
Andika sababu mbili kuthibitisha jibu lako la a(i). (alama 1)
Ni nani anayeimbiwa na nafsineni? (alama 1)
Bainisha matatizo eıawili yanayoikumba jamii inayosawiriwa na utungo buu. (alama 2)
(iv) Bainisha mbinu zifuatazo katıka wimbo huu.(alama 2)
(i) ritifaa
(ii) mbinu rejeshi
(iii). taashira (alama 3)
Unanuia kutumia mbinu ya kutazama na kushiriki kufanya utafiti kuhusu nyimbo za aina hii. Eleza sababu sita za kuchagua mbinu hii. (alama 6)
(b) Fafanua mikakati sita ambayo jamii inaweza kutumia ili kuUdumisha utanzu wa semi. (alama 6)
Kiswahili Paper 3 (102/1)
(a) Mtahiniwa abainishe hali duni ya maisha (au matatizo) ambayo nafsineni inaangazia. Mifano:
(i) Umaskini Kuzunguka barabarani bila mavazi.
- Vifurushi vitupu ndivyo milki yao. (ubeti 1)
(ii) Ukiukaji wa haki za kîbinadamu — watu wengi wanauawa bila haki kila wakati. (ubeti 2)
(iii) Tatizo la uyatima — vijana mayatima wa maskini kuzunguka mitaani. (ubeti 3)
(iv) Vijana wanajidhalilisha kwa kula vyakula duni na hatari (kwa sababu ya uhitaji) bila kujua kwamba wanajiua katika harakati zao za kung’ang’ania kuishi. (ubeti 3)
(v) Wazee wanatelekezwa katika makao ya wazee — hawana walinzi wala wauguzi. (ubeti 4)
(vi) Wazee wanauawa polepole kwa kupewa chakula chenye vijasumu (kilichooza) (ubeti 4).
(vii) Wakongwe wamepoteza urazini — hali yao inasikitisha kwani wanajipakaza hata choo. (ubeti 4)
Mazingira mabaya/magumu kwenye makao ya wazee yanakatisha tamaa. Wanaishi kwenye vyumba vyenye baridi na giza. (ubeti 4)
(ix) Binadamu wamejawa na dhiki ya kisaikolojia. Wanaishi k.wa hofu kwa sababu ya vijasumu vyenye kutiwa kwenye chakula na kuhatarisha maisha yao. (ubeti 5)
Mapuuza — watu wanakula vyakula vyenye sumu/dawa bila kuwazia hatari yake. (ubeti 5)
(xi) Watu wanadhulumiwa; wanafungwa na kukatishwa tamaa (tuliosukumwa kingoni maishani) na kadhalilishwa (tuliodidimiziwa kinyesini) iii maendeleo yapatikane, huku wao wakiwa katlka hatari ya kufa. Watu kulemazwa: wanapokonywa uoni( Ubeti wa 6)
Kuwepo kwa viongozi wasiowajibika: wanaendeleza shughul za kimaendeleo ambazo zinahatarisha maisha ya wanyonge
(b) (i) Urudiaji wa silabi/silabi zinazosikika kama sauti moja. Kwa mfano:
zi — katika: makazi, na mavazi (ubeti 1)
ki— katika: haki, wiki, spaki, bunduki (ubeti 2)
ni — katika: mitaani, maskini mapipani, tumboni (ubeti 3)
za — katika: wasiojiweza, kilichooza, wakijiangamiza (ubeti 4) fu — katika: hofu, tifutifu, wafu (ubeti 5)
Umuhimu: kujenga ridhimu/kulipa shairi muonjo/mdundo wa kimuziki/ kuleta urari wa vina.
Aina — alama 1
Umuhimu — alama 1
(ii) Urudiaji wa irabu/ sauti. Kwa mfano.
‘o’ — katika: wazungukao, wabebao (ubeti 1)
Umuhimu: Kujenga ridhimu/kulipa shairi muonjo/mdundo wa kimuziki/ kuleta urari wa vina.
Aina — alama 1
Umuhimu — alama l
(iii) Urudiaji wa vifungu vya maneno
Kirai: “Kwa niaba ya” kimerudiwa katika shairi zima (ndicho kinaanzia kila ubeti isipokuwa ubeti wa kwanza).
Umuhimu
i) Unasisitiza wazo kuu, kwamba nafsineni haijisemei tu — ni sauti ya wanyonge wanaoteseka.
ii) Kuchimuza/ kutambulisha toni ya shairi- nafsineni inachukizwa na hali ya maisha.
Aina — alama l
Umuhimu — alama 1
(iv) Usambamba — urudiaji wa miundo sawa ya sentensi/vishazi/virai. Kwa mfano:
(i) Leo sumu au spaki
Leo kamba au bunduki (ubeti 2)
(ii) Tuliofungwa vifungoni, duniani Tuliosukumwa kingoni, maishani Umuhimu
i) Kuonyesha mtazamo wa nafsineni kuhusu masuala anayoibua; anayokashifu.
ii) Kuchimuza toni ya shairi — chuki, masikitiko
Aina — alama 1
Umuhimu — alama 1
Aina zozote 2 x2
(c) (i) Tasfida
(i) Choo badala ya mavi. (Ubeti 4)
(ii) Kinyesini badala ya kwenye mavi (Ubeti 6) 1 x 1 = 1
(ii) Kinaya
1. Ni kinaya kwamba vijana mitaani wanaokota chakula mapipani ili kuulinda uhai wao lakini vyakula hivî vina vijasumu ambavyo vinawaua polepole bila wao kujua. (ubeti 3)
2. Nchi yaendelea huku ikiwaua watu polepole (Ubeti wa 6).
iii) Tashibisi — maendeleo yaendelee kwenda njiani huku yakitema machicha ya roho zetu (Ubeti wa 6). 1 x 1 = 1
(d) Kufinyanga sarufi/ Kubananga lugha — nyingi hofu, badala ya hofu nyingi. Imetumiwa ili kuleta urari wa vina. 1 x 2 = 2
Kutaja- alama 1, mfano- alama 1
(e) Nimeyaandika (maneno haya) kwa niaba ya (kuwatetea/kuonyesha dhiki za) wengi ambao wanauawa bila sababu (haki/kosa) kila wiki, kwa kutumia sumu, spaki, kamba au bunduki. Nimeandika pia Kwa niaba ya wale wanaosubiri kunyongwa. 2 x 1
Wanaouawa bila haki — 1
Wanaosubiri kunyongwa — 1
(f) Nafsineni ni mtetezi wa haki / mtu ambaye amechukizwa na hali ya maisha ya wanyonge na kujitolea kulalamika kwa niaba yao. Mfano. Ninaandika kwa niaba ya .....
Maelezo — alama 1
Mfano — alama 1
2. a) (i) Hii ni kauli/tahakiki/maelezo kwenye blabu ya Kidagaa Kimemwozea, riwaya ambayo iliandikwa na Amani. Au:
Ni tahakiki ya mhariri/ınsomaji wa mswada, ambayo imeandikwa kwenye blabu ya riwaya ya Kidagaa Kimemwozea iliyoandikwa na Amani. Au:
Ni kauli ya Msimu1izi/ Mwandishi inayotokea katika riwaya ya Kidagaa xfmemwozea ambayo iliandikwa na Amani.
(ii) Imani amemwazimia Amani riwaya hii miongoni mwa vitabu vingine, kutoka kwa Mwalimu Majisifu.
(iii) Majisifu alikuwa ameiba mswada wa riwaya hii na kuuchapîsha mama wake.
(iv) Amani anaisoma riwaya hii akiwa kwa Majisifu anapouguziwa na Imani.
(v) Amani anagundua na kuthibitisha kwamba riwaya ni yake. Hata hivyo moyo wake una utulivu unaomtisha.
(Vl)Anamwandikia Imani ujumbe mfiıpi kumjuza kuhusu wizi huu. 4 x 1 = 4
Tanbihi
i) Dondoo limetolewa uk. 140.
ii) Matahiniwa sharti aonyeshe: Msemaji, kauli inatokea wapi kitabuni? Kuhusu nini? Lini? Yanayotokea baadaye.
b) Maana ya ndoto kuwa jinamizi.
Majibu ya mtahiniwa yanaweza kudhihirisha hali kama vile:
(i) Mhusika kutofaidika na malengo ya baada ya uhuru
(ii) Mhusika kutenda kinyume na matarajio ya jamii/kutotekeleza wajibu wake, hivyo kuwahasiri wengine
Mhusika kuwatesa wanyonge licha ya uhuru Mhusika kuteseka pamoja na kwamba uhuru umefikiwa Mhusika kuwanyima wengine uhuru wao wa kibinafsi
(I) Majisifu
(i) Uhuru haujambadilisha Majisifu. Licha ya kuwa msomi, anashindwa kuudhibiti uraibu wake wa pombe. Analewa hadi analala kwenye ınitaro. Hata Nasaba Bora anasema anautukanisha ukoo wao.
(ii) Anausaliti wajibu wake kama mwalimu kwa kutohudhuria madarasa kikaida. Hajahudhuria madarasa kwa takriban muhula mzima. Anaathiri maendeleo ya wanafiınzi wake katika elimu.
Hata mpwa walce Mashaka anamkumbusha ahudhurie madarasa/ Anaendeleza uzembe ha kutohudhuria kazi.
(iii) Ni miongoni mwa Waafrika waliopata vyeo na kuendelea kuiibia serikali saa za kazi. Mahudhurio yake mabaya kazini yanqamsababishia kufutwa.
Anaendeleza wizi wa kitaaluma kwa kumwibia Amani mswada.
Hii ni sura ya unyonyaji ambao uliendelezwa pia na Wazungu.
Anaendeleza aina fulani ya ubaguzi — unasaba. Akiwa mhariri wa gazeti la Tomoko Leo anahakikisha kwamba jina la Nasaba Bora linatokea kila mara.
Anaendeleza unyonyaji/dhuluma kwa wafanyakazi kwa kumlipa Imani mshahara mdogo licha ya kwamba anamfanyiza kazi nyingi ya kuwalea watoto wake vilema.
Pamoja na kisomo chake, anawadhalilisha watoto wake kwa kuwaita mashata. Anasaliti mojawapo ya malengo ya baada — uhuru; kupigana na ujinga.
Anapuuza haja ya kuwapeleka watoto wake wenye ınahitaji maalum kwenye shule maalum.
Anashindwa kuheshimu thamani za kitaifa, Anashindwa kuendeleza maadili ya kidini ambayo alirithishwa na baba yake.
Anaiona dini kama kasumba inayolevya. Licha ya kwamba alitumwa ng’ambo kusomea dini, alighalri nia na kusomea digrii mbili.
Hata hana muamana na ndugu yake.
Anaudhalilisha usomi kwa kushindwa kuumudu mjadala wa kiusomi huko chuoni Wangwani. Anakosa kujiandalia mhadhara wake na kuishia kujiumbua. anaposhindwa kujibu maswali ya kimsingi. Haelekei hata kujua hali katika mataifa yanayoizunguka jamii yake.
Anaendeleza ajira ya watoto kwa kumwajiri Iınani, msichana mdogo.
Badala ya kupigania usawa, anaendeleza ubaguzi wa kijinsia.
Anakataa kumsaidîa mkewe kuwatunza wanao huku akishangaa iwapo alioa mume mwenzake.
Anasema hakuna haja ya kuwasomesha wasichana dhaifu masomoni ambao kazi yao ni kutoroka shuleni kuwatembelea wapenzi wao.
Pamoja na kisomo chake, anamlaumu mkewe kwa kumzalia vilema. Anamtenga na kumnyima haki yake ya unyumba kwa miaka kumi na mitano.
Anawaumbua wanafunzi wake kwa kuwakosoa ovyo ovyo hadharani kila anapodhanl kwamba wamefanya kosa la kisarufi.
Hii ni njia moja ya kufifilisha uhuru wa kifıkra. Anaisaliti misheni iliyoyadhamini masomo yake ya ukasisi ng’ambo. Anapofıka huko anasomea digrii katika vyuo visivyosifıka (uk. 27).
Anayasaliti mashirika ya ucha lshaji. Anapopewa miswada kupitia, anakataa baadhi na baadaye kuisarifu kuwa yake (uk. 139).
Ni miongoni mwa wahariri ambao wanachapisha miswada ya waandishi wanaojikomba kwao, hivyo kuyafanya mashirika haya kuchapisha kazi duni. Hata anajutia haya (uk 138).
Anampagaza mkewe dhiki ya kîsaikolojia kwa kulazimika kuuvumilia ulevi wake.
(xvii) Majisifu ana vifaa vya kisasa lakini ni kana kwamba hana uhuru wa kuvitumia. Anadhalilisha taaluma na hadhi yake kwa kulewa pombe haramu vibandani llcha ya jokofu lake kujaa vinywaji vya kisasa. (uk.29)
Yeye ni kiongozi wa umma lakini anaendeleza uvunjaji wa sheria kwa kulewa pombe haramu.
Hampi mkewe uhuru wa kujieleza. Anapomwambia amsaidie anamtusi. 8 x 1 = 8
Fao
(i) Anaendeleza upujufu wa thaınani ya mtihani kwa kukubali kufanyiwa mtihani wa shule ya msingi na ya upili.
(ii) Anaendeleza unyanyasaji wa kijinsia. Anahusiana kimapenzi na mwanafunzi wake badala ya kumwelekeza.
Anausaliti wadhifa wake wa ualimu kwa kuhusiana kimapenzi na mwanafunzi wake. Anamtunga mimba mwanafunzi wake na kumkosesha heshima.
(v) Ni miongoni mwa raia wanaodhulumu wanyonge haki ya kielemu. Japo wazazi wake wanajipata, wanampeleka ng’ambo kwa pesa zilizodhamiriwa elimu ya maskini.
(vi) Anaendeleza ukiukaji wa haki za watoto. Anakwenda ng’ambo na kumwacha mwanawe kulelewa na mama yake, pamoja na dada yake.
(iii) Wahudumu katika zahanati ya Nasaba Bora
(i) Wahudumu wa kike wanaiba saa za kazi. Wanafuma fulana badala ya kuwahudumia wagonjwa: Amani na Imani. Wanasema kuwa ni sikukuu.
(ii) Badala ya kumtibu Uhuru, wanawahukumu Amani na Imani. Wanamwambia Imani kuwa amekuwa mzazi akiwa mchanga.
(iii) Wanaendeleza unyanyasaji wa kihisia. Wanawasimanga Amani na Imani; wanawaambia kuwa walifikiri kuwa kulea si kazi, ingawa hata hawajahakikisha kuwa huyu ni mtoto wao. (uk 76-77) Hii ni njia ya kuwadhalilisha.
(iv) Wahudumu wa hospitali ya Nasaba Bora hawaushughulikii usalama wa wagonjwa. DI anatoroka hospitali, na hakuna anayejua alipo. Hakuna aliyetaka kumwambia Amani alipo DJ.
(v) Wahudumu hawawahakikishii raia huduma bora za afya. DJ anapoona hapati matibabu mwafaka anaenda kwa rafiki yake mchunga anayemtibu kwa dawa za kienyeji.
3. (a) Swali hili linaangazia suala la uongozi. Mtahiniwa adhihirishe kwamba:
(i) Uongozi wa nchi za Kiafrika hauendeshwi na Waafrika peke yao.
(ii) Mkoloni hajaondoka kabisa, bado athari zake zimo. / Japo inkoloni ameondoka, Waafrika wanaendeleza tabia zake. Mbeberu anamtawala Mwafrika kwa mbali; kisiasa, kiuchumi na kijamii.
Mifano
(i) Waafrika wanarithi mashamba na makasri (rasilimali) yaliyomilikiwa na Wazungu. Kasri la Majununi lilikuwa milki ya Chichiri Hamadi, Mtemi Nasaba Bora akamuua na kulinyakua.
(ii) Wazungu wameacha taathira kubwa kuhusu utambulisho wao. Sehemu mbalimbali bado zinarejelewa kwa majina ya Wazungu: Kwa mfano: Kasri la Majununi (Mayor Noon).
(iii) Waafrika walirithi elimu ya kigeni. Nasaba Bora na Majisifu walisomeshwa na Misheni.
(iv) Waafrika walirithi vyeo vya Wazungu na kuendesha shughuli kama wao. Nasaba Bora anafanya kazi katika Wizara ya Ardhi na Makao mara tu baada ya kuondoka kwa Mzungu.
(v) Viongozi kama vile Nasaba Bora walirithi tabia ya Wazungu. Anatawala kiimla kiasi kwamba watu hata wanaogopa kuwa na woga (uk. 14). Tunaambiwa kuwa kila mtu alihitaji kutambua Nasaba Bora ni Mtemi aliyepaswa kurambwa miguu ikibidi. Nasaba Bora alirithi matusi kutoka kwa Bwana wake mzungu (uk. 14)
(iv)Anaendeleza wizi wa kitaaluma kwa kumwibia Amani mswada. Hii ni sura ya unyonyaji ambao uliendelezwa pia na Wazungu.
(v)Anaendeleza aina fulani ya ubaguzi — unasaba. Akiwa mhariri wa gazeti la Tomoko Leo anahakikisha kwamba jina la Nasaba Bora linatokea kila mara.
(vii)Anaendeleza unyonyaji/dhuluma kwa wafanyakazi kwa kumlipa Imani mshahara mdogo licha ya kwamba anamfanyiza kazi nyingi ya kuwalea watoto wake vilema.
(viii)Pamoja na kisomo chake, anawadhalilisha watoto wake kwa kuwaita mashata. Anasaliti mojawapo ya malengo ya baada — uhuru; kupigana na ujinga. Anapuuza haja ya kuwapeleka watoto wake wenye ınahitaji maalum kwenye shule maalum.
(ix)Anashindwa kuheshimu thamani za kitaifa, Anashîndwa kuendeleza maadili ya kidini ambayo alirithishwa na baba yake. Anaiona dini kama kasumba inayolevya. Licha ya kwamba alitumwa ng’ambo kusomea dini, alighalri nia na kusomea digrii mbili. Hata hana muamana na ndugu yake.
(x) Anaudhalilisha usomi kwa kushindwa kuumudu mjadala wa kiusomi huko chuoni Wangwani. Anakosa kujiandalia mhadhara wake na kuishia kujiumbua. anaposhindwa kujibu maswali ya kimsingi. Haelekei hata kujua hali katika mataifa yanayoizunguka jamii yake.
(xi)Anaendeleza ajira ya watoto kwa kumwajiri Iınani, msichana mdogo.
(xii)Badala ya kupigania usawa, anaendeleza ubaguzi wa kijinsia. Anakataa kumsaidîa mkewe kuwatunza wanao huku akishangaa iwapo alioa mume mwenzake. Anasema hakuna haja ya kuwasomesha wasichana dhaifu masomoni ambao kazi yao ni kutoroka shuleni kuwatembelea wapenzi wao. (xiii) Pamoja na kisomo chake, anamlaumu mkewe kwa kumzalia vilema. Anamtenga na kumnyima haki yake ya unyumba kwa miaka kumi na mitano.
(xiv)Anawaumbua wanafunzi wake kwa kuwakosoa ovyo ovyo hadharani kila anapodhanl kwamba wamefanya kosa la kisarufi. Hii ni njia moja ya kufifilisha uhuru wa kifıkra. Anaisaliti misheni iliyoyadhamini masomo yake ya ukasisi ng’ambo. Anapofıka huko anasomea digrii katika vyuo visivyosifıka (uk. 27).
(xv) Anayasaliti mashirika ya ucha lshaji. Anapopewa miswada kupitia, anakataa baadhi na baadaye kuisarifu kuwa yake (uk. 139).
(xvi)Ni miongoni mwa wahariri ambao wanachapisha miswada ya waandishi wanaojikomba kwao, hivyo kuyafanya mashirika haya kuchapisha kazi duni. Hata anajutia haya (uk 138).
(xvii)Anampagaza mkewe dhiki ya kîsaikolojia kwa kulazimika kuuvumilia ulevi wake.
(xvii) Majisifu ana vifaa vya kisasa lakini ni kana kwamba hana uhuru wa kuvitumia. Anadhalilisha taaluma na hadhi yake kwa kulewa pombe haramu vibandani llcha ya jokofu lake kujaa vinywaji vya kisasa. (uk.29)
(xx) Yeye ni kiongozi wa umma lakini anaendeleza uvunjaji wa sheria kwa kulewa pombe haramu.
C) Fao Hampi mkewe uhuru wa kujieleza. Anapomwambia amsaidie anamtusi. 8 x 1 = 8
(i) Anaendeleza upujufu wa thaınani ya mtihani kwa kukubali kufanyiwa mtihani wa shule ya msingi na ya upili.
(ii) Anaendeleza unyanyasaji wa kijinsia. Anahusiana kimapenzi na mwanafunzi wake badala ya kumwelekeza.
Anausaliti wadhifa wake wa ualimu kwa kuhusiana kimapenzi na mwanafunzi wake. Anamtunga mimba mwanafunzi wake na kumkosesha heshima.
(v) Ni miongoni mwa raia wanaodhulumu wanyonge haki ya kielemu. Japo wazazi wake wanajipata, wanampeleka ng’ambo kwa pesa zilizodhamiriwa elimu ya maskini.
(vi) Anaendeleza ukiukaji wa haki za watoto. Anakwenda ng’ambo na kumwacha mwanawe kulelewa na mama yake, pamoja na dada yake. 4 x 1 = 4
(III) Wahudumu katika zahanati ya Nasaba Bora
(i) Wahudumu wa kike wanaiba saa za kazi. Wanafuma fulana badala ya kuwahudumia wagonjwa: Amani na Imani. Wanasema kuwa ni sikukuu.
(ii) Badala ya kumtibu Uhuru, wanawahukumu Amani na Imani. Wanamwambia Imani kuwa amekuwa mzazi akiwa mchanga.
(iii) Wanaendeleza unyanyasaji wa kihisia. Wanawasimanga Amani na Imani; wanawaambia kuwa walifikiri kuwa kulea si kazi, ingawa hata hawajahakikisha kuwa huyu ni mtoto wao. (uk 76-77) Hii ni njia ya kuwadhalilisha.
(iv) Wahudumu wa hospitali ya Nasaba Bora hawaushughulikii usalama wa wagonjwa. DI anatoroka hospitali, na hakuna anayejua alipo. Hakuna aliyetaka kumwambia Amani alipo DJ.
(v) Wahudumu hawawahakikishii raia huduma bora za afya. DJ anapoona hapati matibabu mwafaka anaenda kwa rafiki yake mchunga anayemtibu kwa dawa za kienyeji. 4 x 1 = 4
3. (a) Swali hili linaangazia suala la uongozi. Mtahiniwa adhihirishe kwamba:
(i) Uongozi wa nchi za Kiafrika hauendeshwi na Waafrika peke yao. (11) Mkoloni hajaondoka kabisa, bado athari zake zimo. / Japo inkoloni ameondoka, Waafrika wanaendeleza tabia zake. Mbeberu anamtawala Mwafrika kwa mbali; kisiasa, kiuchumi na kijamii.
Mifano
(i) Waafrika wanarithi mashamba na makasri (rasilimali) yaliyomilikiwa na Wazungu. Kasri la Majununi lilikuwa milki ya Chichiri Hamadi, Mtemi Nasaba Bora akamuua na kulinyakua.
(ii) Wazungu wameacha taathira kubwa kuhusu utambulisho wao. Sehemu mbalimbali bado zinarejelewa kwa majina ya Wazungu: Kwa mfano: Kasri la Majununi (Mayor Noon).
(iii) Waafrika walirithi elimu ya kigeni. Nasaba Bora na Majisifu walisomeshwa na Misheni.
(iv) Waafrika walirithi vyeo vya Wazungu na kuendesha shughuli kama wao. Nasaba Bora anafanya kazi katika Wizara ya Ardhi na Makao mara tu baada ya kuondoka kwa Mzungu.
(v) Viongozi kama vile Nasaba Bora walirithi tabia ya Wazungu. Anatawala kiimla kiasi kwamba watu hata wanaogopa kuwa na woga (uk. 14).
Tunaambiwa kuwa kila mtu alihitaji kutambua Nasaba Bora ni Mtemi aliyepaswa kurambwa miguu ikibidi. Nasaba Bora alirithi matusi kutoka kwa Bwana wake mzungu (uk. 14).
(vi)Waafrika wanaendeleza tamaa na ubinafsi wa Wazungu. Nasaba Bora ni miongoni mwa viongozi ambao wamekaa ange kuvuna matunda ya uhuru kwa mkono mrefu. Anajitengenezea faili iii kupata ardhi. (uk. 12)
(vii) Viongozi wa Kiafrika wanaendeleza ukatili wa Wazungu. Nasaba Bora anamuua Chichiri Hamadi ili kuipolca familia yake mali. Anawatuma askari kumpiga na kumuua mama Imani na baadaye kunyakua mali yake. Anampiga Amani.
(viii)Viongozi wa Klafrika wanadhibiti wapinzanl namna Wazungu w livyofanya. Matuko Weye anapompinga Mtemi hadharani anafungwa.
(ix) Waafrika wanarithi mfuıno wa kiuchumi wa Wazungu. Madhubuti anaposomea Urusi, anarudi na fikra za kimapinduzi.
(x) Waafrika bado wanawapeleka watoto wao kusomea ng’ambo, hivyo kuendelea kudumisha uhusiano na Wazungu. Mustaafa Saeed, Majisifu, Fao na hata Madhubuti wanasomea ng’ambo.
(xi) Utawala wa kimkoa au kijimbo unarithiwa kutoka kwa Wazungu. Kuna Mudir wa Wîlaya ambaye ni wa akraba ya Mtemi. Nasaba Bora anarithi Afisi ya Mtemi wa Sokomoko.
(xii) Unyanyasaji wa wafanyakazi. Nasaba Bora anawafuta wafanyakazi wake hata kwa ‘kosa’ la kunadhifisha Kasri Lake.
(xiii) Uhamaji wa wanataaluma kufanya kazi ng’ambo unaendeleza uhusiano kati ya Mwafrika na Mzungu. Chichiri Hamadi ni ınhadhiri katika Chuo Kikuu cha London.
Lugha inayotumiwa lcatilca shughuli rasmi inarithiwa kutoka kwa Mzungu. Hotuba ya lcisiasa ya Nasaba Bora inasomwa kwa Kizungu: “Ladies and gentlemen, fellow country men ...”
Viongozi wa Kiafrika wana vikaragosi kama walivyokuwa Wazungu. Balozi ni kikaragosi cha Mtemi; anamsifu kiongozi huyo kiongo.
Vyombo vya dola vinatumiwa kuendeleza uongozi dhalimu namna Wazungu walivyofanya. Seli kwenye afisi ya Mtemi inatuıniwa kuwakandamiza Amani na Imani.
Dhiki katika vituo vya kurekebishia tabia. Benbella anasema kwamba kutokuwa na uhuru eva lcujua lolote linalotokea nje ya jela kulimkumbusha hakuna uhuru (uk. 80), hata baada ya Mzungu kuondoka. Aslcari wanawatesa Waafrika hata kuliko Wazungu walivyofanya. Matuko Weye analalaınikia hali hii.
Ubaguzi wa rangi unapisha ubaguzi wa kinasaba. Majisifu, pamoja na uzembe na ulevi wake, anapewa nyadhifa mbalimbali katika taasisi za umma kwa kuwa ana mazimwi yanayomjua.
Waafrika bado ni wafanyakazi na maskwota katika mashamba ambayo Waafrika wenzao walirithi lcwa Wazungu. DJ anafanya kazi kwa Maozi, Amani kwa Nasaba Bora, na Imani kwa Majisifu.
Waafrika wanaomiliki mali wanaendeleza unyonyaji wa wafanyakazi jinsi Mzungu alivyofanya.
Majisifu na Nasaba Bora wanawalipa wafanyakazi wao malipo duni. Wazungu wanaendelea kufadhili miradi ya kimaendeleo. Zahanati ya Nasaba Bora ilijengıva kwa msaada kutoka Uingereza. Hii ni njia mojawapo ya Mzungu kudhibiti uchuml wa nchi za Kiafrika.
Tanbihi
i) Dondoo limetolewa uk. 68.
ii) Mtahiniwa sharti afafanue kikamilifu ili atuzwe alama 1.
(b) (i) Raia wa Sokomoko wanadhibitiwa na mwiko kuhusu maji ya Mto Kiberenge kiasi kwamba hawafaldikl kwa mto huu. Imani ndiye anayeuvunja mwiko huu na rala kuanza kufaidika kwao. (ii)Raia wa Sokomoko wanahitaji hospitali. Hata hivyo, wanatumia ufadhili vibaya na kuishia kujenga zahanati tu.
(ii)Kutopata elimu kwa watoto kutoka jamii maskini kunapaliliwa zaidi na viongozi Waafrika wanaotumia pesa zilizotengewa ufadhili wa watoto hawa kuwasomesha wanao.
Nasaba Bora anamsomeshea mwanawe ng’ambo kwa pesa zilizotengewa waoto wa wanyonge.
(iii)Wasiehana kama vile Lowela wanajinyima nafasi ya kujiendeleza kimasomo. Anaachia shule kidato cha tatu kwa kufuatia anasa na Nasaba Bora.
(iv)Lowela anajidhalilisha kwa kuhusiana kimapenzi na mzee ambaye anaweza kuwa baba yake. Anaishia kuambulia uja uzltO na kujidunisha ziadi kwa kuifunga mimba isionekane.
(v)Hali duni ya maisha ya kitoto Uhuru na hatimaye kifo, inasababishwa na ulcosefu wa uwajibikaji wa Lowela ambaye anamwacha Nasaba Bora kukitupa kitoto mlangoni mwa Amani na kumpagaza ulezi.
(vi)Raia wa Sokomoko wanamruhusu Nasaba Bora kuendelea kuwanyanyasa. Ingawa wananung’unikia unyanyasaji wa Mtemi hawasemi, wanaogopa.
Tunaambiwa kwamba kwa kila mtawala katili kuna umma uliomruhusu au kumpa uwezo wa kutekeleza ukatili.
(vii)Wanafunzi wenr.ake Amani wanamsingizia uchochezi, kumkatizia masomo na kumsababishia kifungo.
(viii)Askari wanatumiwa na viongozi kuwadhuluhumu wanyonge wenzao.
Wanatumwa na Mtemi kuchoma nyumba ya kina Imani na kuwapokonya shamba lao.
(ix)Askari, badala ya kulinda usalama wa wanyonge wenzao, wanawapiga.
Wanampiga na kumuua mama linani. Askari kwenye seli wanamsukuma Matuko Weye, wanawapiga Amani na Imani.
(x)Oscar Kambona baada ya kifo cha mama yake anaondoka nyumbani badala ya kumsaidia Imani kukabiliana na ukiwa. Imani anazidiwa na ukiwa hadi anataka kujiua.
(xi)Badala ya kubuni mikakati mwafaka ya kukabiliana na kuondokewa na mama na kunyang’anywa mali yao, Oscar anakuwa mraibu wa bangi, anapatikana na bangi na kuishia kufungwa.
(xii)Wanakijiji cha Baraka, badala ya kumtetea Imani anaponusurika kuchomekea nyumbani, wanaogopa kuwapinga askari, wanajishughulisha na yao tu. (Imani anasema kwamba kimya cha wanyonge ndicho klmkeracho; wanakubali kutazama tu wenzao wakinyongwa hivi hivi (uk. 58).
(xiii)Ubinafsi wa baadhi ya wanyonge unawafanya wenzao kuteseka. Balozi, kwa kutaka kufaidlka kwa Mtemi, ana mazoea ya kusema mambo yanayotakiwa badala ya kukosoa. (uk. 67).
(xiv)Anatahadhari asiukate mkono unaomlisha. AnamSlfu Mtemi kiongo na kupalilia zaidi unyanyasaji wa wanyonge wenzake.
(xv)Benbella anajidhalilisha kwa uraibu wake wa bangi na ulofa. Anaishia kuwa jambazi sugu wa jela. Analalamikia mazingira du111 huko jela (uk. 80).
(xvi)Majisifu anajidhalilisha zaidi kwa kushindwa kuudhibiti uraibu wake wa ulevi.
Japo (xvii)Majisifu anajua kwamba ni mnyonge kiusomi, anakosa kujitayarishia mhadhara wake na kuishia kujidhalilisha zaidi kule Wangwani.
(xviii) Majisifu na mkewe wanazidisha hali ya kusikitisha kwa watoto wao kwa kuwafungia chumbani. Majisifiı, hapo awali anawaita wanawe mashata.
(xxi) Kutalikiwa kwa Zuhura kunatokana na tendo la kumwîta Amani chumbani. Nasaba Bora anajisababishia kifo cha aibu (kujiua) kwa kushindwa kudhibiti hisia za kuvunjikiwa baada ya kuungama makosa yake. Anazîkwa mazishi ya kudhalilisha.
Tanbihi
Amani anajisababaishia kipîgo cha Nasaba Bora kwa kupuuza nia ya Zuhura na kufiımaniwa chumbani na Nasaba Bora.
Mnyonge anaweza kuwa:
i) Maskini/ Mtu wa tabaka la chini
ii) Mtu wa cheo cha chini
iii) Mtu aliye chini ya mamlaka ya mwingine kama vile mke kuwa chini ya mume
iv) Mtu mwenye kitembo cha chini cha elimu
v) Mtu aliyepungukiwa na tajiriba
vi) Mtu mwenye kukumbwa na changamoto/ udhaifu/ ulemavu
Vll) Mhitaji
4. (a) (i) Haya ni maneno ya Majoka.
(ii) Yanasomwa na mtangazaji wa habari/Mjumbe.
(iii)Yamerekodiwa.
(iv) Sudi, Kombe na Boza wanaisikiliza habari hii kutoka kwenye redio ya rununu ya Sudi. (v) Wamo kwenye karakana yao katika Soko la Chapakazi.
Tanbihi
Dondoo limetolewa uk. 5.
(b) Mtahiniwa aonyeshe kwamba Mwafrika bado anatawaliwa kikoloni; aonyeshe udhalimu unaoendelezwa na uongozi wa Majoka/ jamii ya Sagamoyo. Baadhi ya hoja ni:
i) Wanyonge wanalipa kodi na hali soko halisafishwi.
ii) Unyakuzi wa mali ya umma. Sudi anasema kwamba wamepokwa kilicho chao.
iii) Ubaguzi — kandarasi kutolewa kwa vikaragosi. Asiya anapewa kandarasi ya kuoka keki kwa vile Boza ni kikaragosi wa Majoka.
iv) Matumizi mabaya ya pesa za umma. Pesa kutumiwa kukichonga kinyago cha Majoka.
v) Kupigwa —Ashua anapigwa gerezani, Tunu analemazwa.
vi) Mauaj3 — Jabali anauawa.
vii) Unyanyasaji wa kijinsia — Majoka kumdhalilisha mkewe mbele ya Ashua, anasema mwanamke ni mwanamke.
viii) Matumizi mabaya ya vyombo vya dola- Polisi kuwatawanya waandamanaji.
(ix) Wafanyakazi katika kampuni ya Majoka kutokuwa na bima Soko kufungwa bila kuwazia hali a misha ya wanyonge. (x) Uharibifu wa mali ya umma.Vibanda vya wauzaji kubomolewa.
(xi) Uharibifu wa mazingira — majitaka kuelekezwa wanakofanyia kazi wanyonge Unyonyaji- kupandishwa kwa bei ya bidhaa katika kioski cha kampuni.
(xii) Ukosefu wa ajira/ Kutobuni nafasi za kazi. Sudi na Ashua wanalazimika kufanya kazi za kujidhalilisha na hali wamehitimu shahada.
(xiii) Kuwapitisha wanyonge kwenye dhiki ya kisaikolojia. Majoka anamsimanga Ashua anapokwenda kumwomba usaidizi.
(xiv)Majoka kuwaangamiza wanafunzi kwenye academy yake — wanaishia kuwa makabeji kwa kudungana dawa
(xv) Ukosefu wa uwajibikaji. Majoka kutotimiza majukumu yake ya unyumba. Haonekani nyumbani kwake
(xvi) Majoka kumwita Ashua afisini ili amfuinanishe na mkewe Kuwaangamiza wapinzani. Majoka kumfungia Ashua kwa kisingizio cha kuzua vurugu kwenye afisi ya umma. Anataka kumwadhibu Sudi kwa kukataa kuchonga kinyago chake.
(xvii) Kuwanyima wanyonge haki ya kuandamana. Wanatangaza kuwa maandamano ni haramu. Mbinu hasi za utawala, hila, propaganda, hongo. ..
(xviii) Ubaguzi- vituo vya kurekebishia tabia kuwa na seli spesheli kama vile ya mke wa Majoka na Ashua
(xix)Uongozi kutowahakikishia raia huduma za kimsingi kama vile maji ilhali kwa viongozi kuna visima.
(xx)Serikali kuidhlnisha uuzaji wa pombe haramu. Mamapima anasema amepewa kibali na serikali.
(xxi) Viongozi wanaendeleza wizi wa mali ya umma. Uongozi kugawia vikaragosi ardhi. Kenga amegawiwa kiwanja.
Viongozi kuwazamisha vijana zaidi katlka matumizi mabaya ya vileo. Wanapitia kwa Mamapima kuwafanikishia ulevi; vijana wanapewa shibe yao.
Badala ya wanyonge kuungana na Sudi na Tunu kupigania haki zao, wanafanikisha njama za kidhalimu za Majoka. Nguiumo anatumwa na Majoka kumpiga Tunu.
Anasema kwamba hawezi kumpa mwanamke kura, heri ampe paka.
5. (a)Ni maneno ya Ashua kwa Majoka.
Umuhimu wa Ashua
(i) Kuonyesha matatizo yanayowapata vijana. Ana shahada lakini anafanya kazi ya uchuuzi Yeye na mumewe wanashindwa hata kuwapa staftahi wanao.
(i) Kupitia kwake tunaona unyanyasaji wa kijinsia. Majoka anataka kuhusiana naye kimapenzi na hali ana mke.
(iii) Anaonyesha udhalimu unaoendelezwa na vituo vya kurekebishia tabia. Anapigwa na askari.
(iv)Anaendeleza maudhui ya ndoa na mapenzi. Anamwambia Sudi kuwa anahitaji matunzo. Anamwomba Sudi talaka.
(v)Anachimuza tabla ya Husda. Anasema Husda ni msengenyaji. Kujenga tabia ya wahusika. Anaonyesha ukatili wa Kenga. Kenga anamshauri Majoka amwite Ashua afısini na kumfumanisha na mkewe ili alipize kisasi kwa Sudi.
(vii)Kuendeleza maudhui ya utetezi wa haki. Anaungana na kina Tunu kumwondoa Majoka mamlakani.
(viii)Kupitia kwake tunaona uhafidhina wa Wanasagamoyo. Anaamini kwamba Tunu ni mpenzi wa Sudi kwa vile wanaandamana kupîgania haki.
(ix) Anaendeleza maudhui ya uplganiaji haki Anamwambia Majoka kwamba kuwabomolea vibanda na kujenga hoteli ya kifahari ni lmyazika matumaini yao.
(x) Anahimiza uwajibikaji. Anamwendea Majoka kumwomba msaada ili kuwalisha wanawe.
(xi) Kuendeleza ploti. Kufungiwa kwake na Majoka kunabadilisha mkondo wa hadithi/ kunabainisha migogoro mipya, kama vile mgogoro kati yake na Husda.
Tanbihi
i) Dondoo limetolewa uk. 25.
ii) Sharti mtahiniwa abainishe kwamba anamrejelea Ashua.
(i) Kuyachafua mazingira — majitaka kuelekezwa wanapofanyia kazi wanyonge.
(ii) Kusherehekea mwezi mzima badala ya kufanya kazi (uk.5).
(iii) Kupujia thamani ya elimu/ Kutobuni nafasi za kazi — vijana wanahitimu chuoni na kufanya kazi za kudhalilisha kama vile uchongaji vinyago.
(iv) Wanyonge kufûngiwa soko
(v) Maandamano kukabiliwa kikatili; polisi kuwatawanya
(vi) Kutokuwa na bima kwa wafanyakazi
(vii) Ktendleza ubaguzi .Watu kutopata nafasi ya uongozi iwapo hawatokani na ukoo wa uongozi. Majoka kutaka kumrithisha mwanawe uongozi bila kujali wengine
(viii) Mwanamke kutopewa nafasi ya uongozi. Majoka anampinga Tunu, Ngurumo anakerwa na wazo la kuwa na kiongozi mwanamke.
(ix) Unyanyasaji wa kijinsia Majoka kumdharau mke wake, anafumanisha na Ashua. Anamdhalilisha mbele ya Ashua. Anasema mwanamke ni mwanamke.
(x) Kuwaangamiza wapiganiajî haki. Jabali anauawa.
(xi) Dhiki ya kisakolojia — Majoka kumwachla mkewe upweke; hakai nymbani.
(xii) Majoka kushlndwa kuidhibiti himaya yake. Ni kiongozi na hali hajashika usukani (uk. xiii).
(xiii) Majoka kuvipagaza vizazi vya kesho deni kutoka kwa wafadhili. Anatumia msaada kwa shughuli zisizo na msingi kama vile kuchonga sanamu yake.Kenga anasema wafadhili wamewapa miaka mia moja kulipa (uk.11).
Kuwatelekezea raia/vijana kwenye matumizi mabaya ya vileo. Shuleni vijana wanadungana dawa, wamegeuzwa makabeji.
(xv) Kuwapiga na kuwaumiza wapigania haki, kwa mfano Tunu.
(xvi) Kuongeza mshahara na hapo hapo kuongeza kodi.
(xvii) Kupandisha bei ya chakula katika kîoski cha kampuni.
(xviii) Wanasagamoyo kulipa kodi na hali soko halisafishwi.
(xix) Kufungw’a — Ashua anafungwa kwa kisİngizio cha kuzua vurugu kwenye afisi ya umma.
(xx) Wanyonge kııhangaishwa watoe hongo ( uk.2)
(xxi) Kuwarithisha raia mbinu hasi za uongozi, kama vile matumizi ya hongo (Majoka kugawia Kenga ardhi), na propaganda, k.m Twajivunia Saga jimbo tukufu. .. (uk.5)
6. (a) Haya ni maneno ya mwandishi/Msimulizi. Yanamhusu Mzee Mago.
(iii) Mandhari ya hadithi ni hotelini mwa Mzee Mago.
(iv) Awali Msimulizi amesema kwamba mambo mengi mazito husahaulika haraka; kwamba binadamu ameumbwa na sahau.
(v) Watu wa jiji hili wamefunikwa na bawa linalowafanya wasisahau balaa haraka, hatimaye kila mtu hushughulika na lake. Hata hivyo Mzee Mago hairuhusu akili yake kusahau./ Japo watu hujishughulisha na mambo, wakasahau wengine, Mzee Mago hana mazoea ya kusahau.
Tanbihi — Dondoo limetolewa uk.2. 4 x 1 = 4
(i) Tashhisi — sahau kupewa uwezo wa kuketi na kutawala
(ii) Sitiari — moto — matatizo, hali mbaya ;Kovu — maumivu
(iii) Swali la balagha — Angepoaje na ule moto. ..?
(i) Mzee Mago ni mwenye msimamo imara — kutotaka kusahau kama wengine.
(ii) Anayejali masilahi ya jamii yake. Anaacha mkahawa wake kuendeshwa na nduguye iii kutetea haki.
(iii) Mtetezi wa haki — kwenda huku na kule kuzuia kubatilishwa kwa haki.
(iv) Mwenye hekima. Anawashawishi watu waishi kwa amani, na kuhusu namna ya kuepuka vitego vya kisheria.
(v) Mzindushi. Anawaleta watu pamoja kukumbushana kuhusu maendeleo yaliyofıkiwa.
(vi) Msema kweli. Hajui kusahau wala kunyamaza. Analiambia jitu kuwa fujo hazitawahamisha.
(vii) Jasiri — analiambia lile jitu kwamba fujo hazitawahamisha.
(viii) Mpanga mikakati. Anapanga njia za kupinga kuhamishwa kwao na kubomolewa kwa vibanda vyao.
(ix) Ni mzalendo. Anajitolea kuitumikia jamii yake licha ya vitisho vya wakubwa/lile 5 x 1 = 5
(d) Matatizo ya wakazi wa Madongoporomoka yajitokeze; ndiko kulipukiwa.
(i) Hali duni ya maisha — kuishi kwa kutegemea misaada/ kuishi vibandani
(ii) Uharibifu wa mazingira — majitaka kwenye mitaro
(iii) Ardhi yao kunyakuliwa ili mji upanuliwe
(iv) Kubomolewa kwa vibanda
(v) Kunyanyaswa — kutoruhusiwa kusema
(vi)Malilio yao kupuuzwa — hawasikilizwi na viongozi Vizingiti vya kisheria. Sheria kuwazuia kupata haki Kuwepo kwa mawakili wasioaminika
(vii)Kupigwa na askari
(viii)Kuhangaishwa badala ya kuhakikishiwa usalama Kudharauliwa na lile jitu — Mzee Mago anadharauliwa. Jitu kula chakula chote; wateja kukosa chakula
(ix)Msongamano mjini; ndicho kisingzio cha kubomolewa kwa vibanda vya wanyonge Wanyonge kupewa fidia ndogo( uk 5)
(x)Ukosefu wa uwajibikaji( kufurahia uozo)/ mpango wa kubomoa vibanda Vitisho/ kujazwa woga- jitu kumwambia Mzee Mago kwamba litarudi pale hotelini, liwekewe chakula maradufu. .. 8 x 1 = 8
Hoja ifafanuliwe ili atuzwe alama 1.
7.Mtahiniwa aonyeshe mgawanyilco katika makundi kiuchumi na kijamii/tofauti za kiuchumi na za kijamii.
ii) Mapambano kati ya makundi haya kwa nia ya kumiliki rasilimalî yanaweza kujitokeza. iii) Mbinu za kujihifadhi katika tabaka la juu zinaweza kujadiliwa.
iv) Harakati za mnyonge za kujitetea kutokana na tabaka la juu zaweza pia kubainishwa.
Mkubwa
Baadhi ya hoja:
(i) Mazingira wanamoishi wanyonge ni duni. Mkubwa anaishi katika mtaa wa Madongoporomoka.
(ii) Mkubwa anapotajirika anahamia mtaa wa kifahari kinyume na hapo awali ambapo alikuwa hata hapati chakula kikaida( uk 147)
(iii) BiaShara wafanyazo watu wa tabaka la chini ni za kipato kidogo, Mkubwa anauza pweza.
(iv) Kijana mwenzake anamwambia walio na pesa ni viongozi wafanyao biashara ya kuuza unga.
(v) Mbinu za kiuchumi za kujidumisha kwenye tabaka la juu- Watu wa tabaka la juu wanatajirika kwa biashara haramu, wanauza “unga”.
(vi) Wanyonge wanamiliki vifaa duni. Mkubwa ana mwavuli duni.
(vii) Watu wa tabaka la juu ni wenye ubinafsi, Mkubwa anamtoa Mkumbukwa ndani na hali wenzake wanabaki pale. Anajiendeleza kiuchumi huku akikiangamiza kizazi cha vijana. Ubaguzi upande wa sheria. Watu wa tabaka la juu hawakamatwi; wa chini ndio wanaokamatwa na kutiwa ndani.
(viii) Mkumbukwa anatiwa ndani na hali dawa za kulevya ni za Mkubwa. Mkumbukwa anatolewa kizuizini na kuwaacha wenzake humo kwa vile yeye anamfanyia kazi Mkubwa.
(ix) Wanyonge wanarithi mabaki/makombo ya matajiri. Mkumbukwa anashiriki mlo na Mkubwa japo sasa anauona mchungu.
(x) Watu wa tabaka la juu kutumia nafasi yao vibaya. Wanapewa cheti/ hifadhi ya kidiplomasia na kuitumia kuendeleza biashara haramu.
(xi) Tabaka la juu kutumia vyombo vya dola kujidumisha mamlakani. Mkubwa anatumia polisi kujihifadhi.Anarudishiwa shehena yake.
(xii) Unyanyasaji wa wanyonge. Wao ndio wanaofanya kazi ngumu. Mkumbukwa ndiye anayefanya kazi ngumu ya kusambaza unga huku Mkubwa anauingiza tu unga huu.
(xiii) Matajiri kumiliki vifaa vya kifahari. Mkubwa anapotajirika ananunua magari ya kifahari. Awali hakuwa anatambulika
(ix) Matajiri kuwa na wafanyakazi, maskini hawana. Mkubwa ana wafanyakazi. Mkumbukwa anachukuliwa na gari la kifahari la Mkubwa. Yeye na Mkubwa wanapewa chakula na mtumishi.
(x) Kuna tabaka la wasomi na la wasiosoma kama vile Mkubwa. Wasomi wanawaringia wasiosoma. Mkubwa anamshinda mpinzani wake wa kisiasa ambaye ni Profesa.
Tabaka la chini kuzinduka na kutetea haki/ kujinasua kwa dhuluima ya tabala la juu. Mkumbukwa anamkabili Mkubwa na kumwambia ukweli kuhusu biashara yake haramu. Anaondoka kwa Mkubwa. 12 x 1 = 12
Kidege
(i)Sitiari ya Chiriku- Msimulizi anasema kwamba ndege huyu ni wa tabaka la chini kuweza kuwafungisha Joy na Achesa ndoa, akilinganishwa na tai.
(ii)Kuna tabaka la wajengao vyoo na wajengao kasri(uk.86). Midege ni kama watu wenye nguvu wanaojenga kasri (uk 90).
(iii)Utabaka kusababisha wanyonge kuwategemea wenye nguvu- sitiari ya Mose kuwalisha samaki na ndege (uk 88-89).
(iv)Wenye nguvu kuwadhulumu wanyonge- midege mlkubwa kufa chakula cha videge vidogo (uk. 89).
(v)Watu wa tabaka la juu kujidumisha hapo kwa kujijengea kasri ili kujilinda ( uk 90) Tabaka la chini kuchoshwa na dhuluma na kujitetea. Visamaki vinajitetea vikiwa kidimbwini. (vii)Vinajibanza katikati ya vidimbwi.( uk. 93)
(viii)Mapambano kati a tabaka la juu na la chini. Tabaka la chini kushirikiana ili kuliondoa mamlakani tabaka la juu. Msimulizi anasema Mose alishuhudia nguvu mara mbili: ya visivyo na nguvu na vilivyo na nguvu, zikishindana (uk. 94).
(ix)Tabaka la chinî kustarehe mahali ambapo hapana gharama- visamaki vidimbwini. Walio na fedha kwenda kwenye bustani.
(x)Ubinafsi wa wakubw—amadege kufikiria maslahi yao
(xi)Tabaka la juu kujidumisha mamlakani kwa kuliangamiza la chini. Midege kuvivamia visamaki na kuvila( uk 92)
(xii)Wanyonge kutoweza kujinasua na tabala la juu kwa kutokuwa na nguvu. Mose anashangaa nani atamwokoa mwenzake; yeye na kidege chake, kwani hakuna aliye na uwezo kati yao ( uk 92).
(xiii)Tabaka la juu kuandamwa na tamaa. Midege kwenye bustani inabeba matonge ya visamaki na kujilia ( uk. 93). Midege inanyang’anyana( uk 93)
(xv)Tabala la juu kutumia mbinu hasi kujidumisha mamlakani. Midege inaharibu mazingira katika harakati ya kunyang’anyana. 8x 1 = 8
(a) (i) Mbolezi
(ii) Mifano:
I. Unazungumzia klfo — kuondokewa, likabwakura rohoyo
II. Kutaja malaika wa kifo — Izraili
III. Kutaja kaburi
IV. Matumizi ya neno, “Buriani”
V. Matumizi ya ,’ kufunikwa kwa udongo’
VI. Toni ya huzuni- nafsineni inajiaminisha kwamba haijafiwa.
(iii) Baba/mzazi wa kiume/mzazi/ mlezi - wimbo unamrejelea nafsineni kama jabali maishani mwake. Anayezungumziwa na nafsineni anajiita jogoo. Mzungumziwa anamwita nafsineni, ‘mwana’/ nafsineni inahuzunika kwamba itavikwa suti na mwosha. l x 1 = 1
Kutaja- alama 1
Mfano- alama 1
(a) Ukosefu wa usalama/vita — kitali cha mialra minne
(b) Magonjwa — ndui na tetekuwanga
Kutaja - alama I
Mfano — alama 1
I. Ritifaa — nafsineni inazungumza moja kwa moja na mtu aliyekufa- Naliutazama mwilio mtukufu. 1x1=1
ii. Mbinu rejeshi — Ubeti wa 3 nafsineni inaturudisha nyuma kusimulia ndoto iliyobashiri kifo cha baba/ mzazi/ mlezi.
iii. Taashira — kuondoka kwa baba/ mzazi/mlezi ndotoni ni ishara ya kifo; anakuja kufa. 1 x1=1
(vi) Faida/ Sababu za kutumia mbinu ya kutazama na kushiriki.
(i) Mtafiti anapata habari za kutegemewa zaidi kwa vile hatazami na kusikiliza tu, bali pia anashiriki katika uwasilishaji wenyewe.
(ii) Anaweza kuuliza maswali hapohapo na kusaidiwa kutoa mahitimisho ya kuaminika.
(iii) Anaweza kupata baadhi ya sifa kama vile za kisauti ambazo hawezi kupata kupitia kwa mfano, hojaji.
(iv) Anaweza kunasa au kurekodi wimbo huo moja kwa moja, hivyo kuhifadhi sifa za kisauti hanna vile toni, kiimbo na mazaji.
(v) Ni njia moja ya kufidia wale wahojiwa ambao wana changamoto za kujieleza. Mtafiti anaweza kujichunguzia wimbo unapoimbwa na kujijibia maswali ya kiutafiti aliyotayarisha.
(vi) Anapata taathira ya moja kwa moja kuhusu wimbo husika; hivyo kuwa na uelewa zaidi wa mada anayotafitia. Anaweza hata kulinganisha uwasilishaji wa wimbo huu na nyiınbo za aina hii katika jamii yake.
(Vii) inaweza kutumia fursa hii kujenga uhusiano wa karibu na wahojiwa. Hili litamwezesha kupata habari za kutegemewa zaidi kwa utafiti huu na pengine nyingine za baadaye.
(viii) Anaweza hata kurekebisha maswali yake ya utafiti hapo hapo kulingana na mwongozo anaopewa na washiriki wenzake.
(ix) Uwasilishaji katika mazingira halisi huınpa picha kamili ya aina, sifa, na majukumu ya wimbo anaotafitia.
(x) Ni njia ya kukinga dhidi ya kupotea au kufısidiwa kwa data/ habari kwani anazikusanya papo hapo.
(xi) Hurahisisha uchanganuzi na ufasiri wa data hani anaweza kutumia teknolojia kunasa na kuondoa mategu kwenye data hii hapo hapo, hivyo kuokoa muda wa kuhakikisha kwamba maswali yote yamejibiwa kama ambavyo angefanya iwapo angetumia, kwa mfano, hojaji.
6 x 1 = 6
Ufafanuzi utolewe iIi kutuzwa alama 1.
(b) Hi kudumisha utanzu wa semi, jamii inaweza:
(i) Kuufanyia utafiti utanzu huu iii kwa mfano, kulinganisha methali za jamii moja na nyingine.
(ii) Kuzihifadhi semi kama vile vitendawili na mafiımbo kwenye vitabu na kanda za sauti.
(iii) Kuhimiza utendaji wake kupitia kwa mfano, uandaaji wa vikao vya kushindania utegaji na uteguaji wa vitendawili.
(iv) Kufundisha vipera vya utanzu huu kwa mtindo linganishl: kwa mfano, uwasilishaji wa vitendawili katika jamii mbalimbali.
(v) Kuzitumia katika uwasilishaji wa tanzu nyingine za Fasihi Simulizi. Kwa mfano, kutumia vitendawili katika uwasilishaji wa ngano, kikawa katika fomyula ya kumalizia. Kupitia vyombo vya habari. Kwa mfano, mafumbo yanaweza kuwasilishwa kupitia vyombo vya habari.
(vii) Kutumla vipera vyake katika mawasiliano ya kila siku. Kwa mfano, methali zinaweza kutumiwa katika vikao rasmi. Hii ni njia moja ya kuwahimiza wanajamii kuzifanyia utafiti ili kujua kwa mfano, muktadha ambamo zilitumika.
Kuzituınia kama nyenzo za kufunzia lugha. Kwa mfano, vitanza ndimi vinaweza kutumiwa katika matamshi. Chemsha bongo zinaweza kutumiwa kufunzia somo.
(ix) Kuwarithisha vijana. Kwa mfano kwa kuwahusisha katika utegaji na uteguaji wa vitendawili
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