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Miezi kadhaa iliyopita, nilitembelea jiji moja lililopo Afrika Mashariki,

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na tulikuwa tumekwama kwenye msongamano wa magari.

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Na mchuuzi mmoja alikuja ghafla kwenye dirisha langu

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na karatasi ya alfabeti iliyofunguka nusu.

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Niliangalia kwa haraka ile karatasi ya alfabeti,

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na nikamuwaza binti yangu,

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ni namna gani ingekuwa vyema kuitandaza kwenye sakafu

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na kucheza juu yake nikiwa nae

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wakati nikiwa ninamfundisha alfabeti.

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Msongamano ukasogea kidogo, na nikanunua ile nakala haraka,

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na tukaendelea na safari.

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Nilipopata muda wa kuifungua ile karatasi ya alfabeti

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na kuiangalia kwa makini,

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Nilitambua ya kwamba sitaitumia kumfundishia binti yangu.

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Nilijutia ununuzi wangu.

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Kwanini?

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Kutazama karatasi ya alfabeti kunanikumbusha ukweli kwamba

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mambo mengi hayajabadilika

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katika mtaala wa elimu barani Afrika.

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Miongo kadhaa iliyopita, nilifundishwa kutoka katika karatasi hiyohiyo.

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Na kwa sababu ya hilo, nilitaabika kwa miaka.

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Nilitaabika kuweza kukubali uhalisia wangu kutokana na elimu niliyokuwa nikipokea

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shuleni, katika shule nilizosoma.

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Nilikuwa na janga la utambulisho.

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Nikitazama kuangalia uhalisia wangu.

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Niliangalia mababu zangu, nilitazama kizazi changu bila heshima.

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Nilikuwa na subira kidogo kwa yale ambayo maisha yangeweza kunipa kutoka katika mazingira yangu.

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Kwanini?

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"A ni kwa ajili ya Apple."

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"A ni kwa ajili ya Apple."

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"A ni kwa ajili ya Apple" ni kwa ajili ya mtoto katika pande ya dunia

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ambayo wanalima Apple;

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nani aliye na Apple katika mfuko wake wa chakula cha mchana;

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nani ambaye huenda dukani na mama yake na kuona apple jekundu,

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kijani, njano katika kila umbo na rangi na ukubwa.

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Kwa hiyo, kumpa elimu mtoto huyu

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ukitumia karatasi ya alfabeti kama hii

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inatimiza moja ya kazi kuu katika elimu,

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ambayo ni kumkutanisha msomaji

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kuridhika na mazingira ya msomaji

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na udadisi wa kuweza kutafuta zaidi ili kuweza kuongeza thamani.

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Nikijiangalia mimi,

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wakati na mahali nilipokulia Afrika,

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apple ni tunda hadimu.

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Mara mbili au tatu kwa mwaka,

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Nilikuwa napata apple za rangi ya njano zilizo na alama ndogo ndogo za rangi ya kahawia, unajua,

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ikiashiria maelfu ya maili yaliposafiri -- ghalani, katika upangaji

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kunifikia mimi.

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Nilikulia katika jiji

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kwa wazazi ambao wanajiweza kiuchumi,

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kwa hiyo ulikuwa ni uhalisia wangu wa kuheshimika,

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kama vile vile

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mihogo au ugali kwa kawaida hautakuwepo

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katika mlo wa Kimarekani, Kichina au Kihindi,

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apple hazikuwa katika uhalisia wa maisha yangu.

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Kwa hiyo hii ilinifanya nini mimi,

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kunipa elimu kwangu ya "A ni kwa ajili ya apple,"

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imefanya elimu kuwa ngumu mno kuelewa.

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Imefanya kitu ambacho kipo na upeo wangu --

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kitu cha nchi za nje,

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jambo ambalo ningekuwa nikilitafuta mara zote

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uthibitisho wa yale yanayohusiana

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kwa ajili yangu ili kupiga hatua ndani yake na pamoja yake.

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Hiyo ilikuwa ngumu kwa mtoto;

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Nilipokuwa kiumri na kuelimika,

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uhalisia wangu uligawanyika zaidi na elimu yangu.

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Katika historia, nilifundishwa

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kwamba mtalii aliyeitwa Mungo Park aligundua mto wa Niger.

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Na hili lilinikwaza.

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Mababu wa mababu zangu walikulia

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karibu na kingo za mto wa Niger.

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(Kicheko)

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Na ilichukua mtu mwingine kusafiri maelfu ya maili kutoka Ulaya

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kuja kugundua mto ambao upo karibu nao kabisa?

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(Kicheko)

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Hapana!

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(Makofi na shangilio)

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Walitumia vipi muda wao?

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(Kicheko)

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Kucheza bao, kukaanga magimbi,

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kupigana vita vya ukabila?

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Namaanisha, nilijua ya kwamba elimu yangu ilikuwa ikiniandaa kwenda sehemu nyingine

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na kuitumia na katika mazingira mengine ambayo inahusiana nayo.

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Haikuwa kwa ajili ya mazingira yangu, mahali na muda nilipokua.

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Na hali hii iliendelea.

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Na hii philosophia iliimarisha masomo yangu

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muda wote nilipokuwa nikisoma barani Afrika.

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Ilihitaji uzoefu mwingi na baadhi ya mafunzo

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kwa mimi kuanza pata mabadiliko ya mtazamo wangu.

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Nitawaambia baadhi ya mambo makubwa mazuri.

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Nilikuwa nchini Marekani katika jimbo la Washington, DC

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kusomea masomo yangu ya shahada ya uzamivu,

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nilipata nafasi ya kuwa mshauri katika Benki ya Dunia ukanda wa Afrika,

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Kwa hiyo nakumbuka siku moja,

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mkuu wangu wa kazi -- tulikuwa tukiongelea kuhusu mradi fulani,

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na alitaja mradi unaohusiana na Benki ya Dunia,

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mradi mkubwa wa umwagiliaji unaogharimu mamilioni ya dola

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katika Jamhuri ya Niger

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uliokuwa unasuasua uendelezaji wake.

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Alisema mradi huu haupo imara,

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na unawakera wale ambao waliupa mamlaka.

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Lakini aliutaja mradi fulani,

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namna ya umwagiliaji wa kitamaduni ambao ulikuwa na mafanikio makubwa sana

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katika nchi hiyo hiyo ya Jamhuri ya Niger ambapo mradi wa Benki ya Dunia ulikuwa ukifeli.

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Na ikanifanya kuwaza.

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Kwa hiyo nikafanya utafiti zaidi,

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na nikagundua kuhusu Tassa.

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Tassa ni namna ya umwagiliaji wa kienyeji

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ambapo mashimo yenye upana wa kati ya sentimenta 20 hadi 30 na kina cha sentimeta 20 hadi 30

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huchimbwa katika shamba ambalo linaelekea kulimwa.

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Kisha, bwawa dogo hujengwa kuzunguka shamba

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na mazao hupandwa ardhini.

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Kinachotokea ni kwamba mvua itaponyesha,

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mashimo huwa na uwezo wa kutunza maji

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na kupelekea kiasi kwamba mmea kuhitaji maji.

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Mmea unaweza pata maji mengi unavyohitaji

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mpaka muda wa mavuno.

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Niger ni asilimia 75 jangwa,

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na hii kitu cha maisha au kifo,

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na imekuwa ikitumika kwa karne.

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Katika utafiti ambao ulifanyika,

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mashamba mawili yanayofanana yalitumika katika utafiti,

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na shamba moja

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halikutumia njia ya Tassa.

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Mashamba yanayofanana.

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Lingine lilitumia njia ya Tassa.

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Kisha mbegu sawa za mtama zilipandwa katika mashamba yote mawili.

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Wakati wa mavuno,

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Shamba ambalo halikutumia njia ya Tassa

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lilizalisha kilogramu 11 za mtama kwa hektari.

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Shamba lililotumia njia ya Tassa

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lilizalisha kilogramu 553 za mtama kwa hektari.

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(Makofi)

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Niliangalia ule utafiti na nikajitazama.

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Nilisema, "Nimesomea kilimo kwa miaka 12,

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kuanzia elimu ya msingi mpaka kidato cha sita, kama tuitavyo kwa Afrika Mashariki,

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SS3 kwa Afrika Magharibi au darasa la 12.

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Hakuna aliyewahi kunifundisha

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namna yoyote ya maarifa ya Kiafrika katika ukulima --

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katika mavuno, katika chochote --

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ambayo itafanya kazi katika nyakati za kisasa na hakika kufanikiwa,

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pale ambapo jambo fulani lillotolewa nchi za Magharibi limehangaika kufanikiwa.

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Hapo ndipo nilitambua changamoto,

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changamoto ya mtaala wa Kiafrika,

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Na kisha nikaanza lengo langu la kujitolea maisha yangu, kujali maisha yangu ya kazi,

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katika kusoma, kufanya tafiti kuhusu mfumo wa maarifa ya Kiafrika

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na kuweza kuyawakilisha katika njia kuu

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katika elimu, katika tafiti, sera

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katika sekta na viwanda.

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Maongezi mengine na uzoefu niliopata nikiwa Benki ya Dunia

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Nahisi umenifanya nichukue uamuzi wa mwisho wa wapi nitaelekea,

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ingawa haikuwa tafiti yenye matunda makubwa ya kuielekea,

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lakini ilikuwa kuhusu jambo ambalo nililiamini.

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Kwa hiyo siku moja, mkuu wangu wa kazi alisema kwamba angependelea kwenda Afrika

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kwa ajili ya kujadiliana kuhusu mikopo ya Benki ya Dunia na kufanyia kazi miradi ya Benki hiyo.

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Na nilihamasika, nikamuuliza kwanini.

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Alisema, "Oh, nitapoenda Afrika,

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ni rahisi.

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Ninaandika tu nyaraka za mkopo na dhumuni la mkopo nikiwa Washington, DC,

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Ninakwenda Afrika, na kisha nyaraka zote zinasainiwa.

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Ninapata mpango mzuri kabisa, na kisha narudi ofisini.

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Wakuu wangu wa kazi watanifurahia."

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Lakini kisha akasema, "sipendi kwenda Asia au ..."

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na alitaja nchi fulani, bara la Asia na nchi baadhi.

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"Huwa wananifanya nikae kwa muda mrefu, wakijaribu kutafuta mipango bora kwa nchi zao.

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Huwa wanapata mipango bora.

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Wananiambia, 'Oh, hicho kipengele hakitatufaa

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katika mazingira yetu.

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Si uhalisia wetu. Kimekaa katika mfumo wa Magharibi sana.'

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Na wananiambia, 'Oh, tuna wataalamu wa kutosha

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kwa ajili ya kushughulikia hili.

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Huna wataalamu wa kutosha.

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Tunafahamu lengo letu.'

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Na wanaendelea kupitia haya mambo yote.

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Ikifika muda wa kumaliza, ndiyo, wanapata mpango bora,

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lakini nakuwa nimechoka na sipati mpango mzuri kwa ajili ya benki,

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na sisi tupo katika biashara."

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"Kweli?" Niliwaza akilini, "Sawa."

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Nilipata kipaumbele cha kupata nafasi ya kuwepo katika kikao cha kujadili kuhusu mkopo

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katika nchi ya Kiafrika.

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Kwa hivyo ningefanya kazi ya ushauri wakati wa kiangazi,

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unajua, ukizingatia mimi ni mwanafunzi wa shahada ya uzamivu.

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Na nilisafiri na timu, na timu ya Benki ya Dunia,

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kama mtu ambaye ningesaidia katika masuala ya upangaji wa majadiliano.

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Lakini nilipokuwa wakati wa majadiliano.

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Niliokuwa nao wengi ni toka Ulaya na Marekani, unajua, wakiwa na mimi kutoka Washington, DC.

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Na nilitazama katika meza nikiwaangalia kaka na dada zangu wa Kiafrika.

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Niliona uoga katika nyuso zao.

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Hawakuamini kama walikuwa na chochote cha kuwapa

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vilembwe wa Mungo Park --

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wamiliki wa "apple" katika "A is for Apple."

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Walikaa na kutazama:"Oh, mtupatie, tuweze tia saini.

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Mnayo maarifa, mnafahamu yote.

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Wapi tunatakiwa kutia saini?Tuonyeshe, tutie saini."

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Hawakuwa na sauti. Hawakujiamini.

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Mniwie radhi.

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Na kwa hiyo,

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Nimekuwa nikifanya hivi kwa muongo.

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Nimekuwa nikifanyia utafiti kuhusu mfumo wa maarifa ya Kiafrika,

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asilia, halisi, maarifa ya Kiafrika.

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Katika mambo machache ambapo hili suala limehusishwa,

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kumekuwa na mafanikio makubwa ya kusisimua yaliyorekodiwa.

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Nawaza kuhusu Gacaca.

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Gacaca ni mfumo wa kitamaduni wa korti wa nchini Rwanda

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ambao ulitumika baada ya mauaji ya kimbari.

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Mnamo 1994, mauaji yalipoisha,

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Mfumo wa mahakama wa taifa la Rwanda ulikuwa hafifu katika utendaji:

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hakuna majaji, hakuna mawakili kuweza fanyia kazi mamia ya maelfu ya kesi za mauaji ya kimbari.

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Kwa hiyo serikali ya Rwanda ilipata wazo hili

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kufufua mfumo wa jadi wa korti unaofahamika kama Gacaca.

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Gacaca ni mfumo wa jamii wa mahakama,

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ambapo wanajamii hukutana pamoja

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kuchagua waume kwa wake walio na uadilifu

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kusimamia kesi ya jinai zilizofanyika katika jamii yao.

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Kwa wakati Gacaca ilipomaliza kutoa hukumu ya kesi za mauaji ya kimbari mnamo mwaka 2012,

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mahakama 12,000 za kijamii ziliweza simamia kesi takribani milioni 1.2.

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Hicho ni kiasi kikubwa.

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(Makofi)

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Muhimu ni kwamba Gacaca ilihimiza philosophia ya kitamaduni ya Rwanda

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na majadiliano ya amani na kuungana pamoja tena,

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kupingana na mawazo ya mateso na adhabu

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ambayo yanatumika katika mifumo ya nchi za Magharibi hadi siku hizi.

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Na sio kwa kulinganisha, lakini kwa kusema tu kwamba ilihamasisha sana

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Mfumo wa jadi wa philosophia ya Rwanda.

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Na kama ilivyokuwa kwa Mwalimu Julius Nyerere,

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raisi wa kwanza wa nchi ya Tanzania --

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(Makofi)

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nani amesema huwezi kuwaendeleza watu.

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Watu watatakiwa kujiendeleza wenyewe.

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Nakubaliana na Mwalimu.

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Nimekubaliana

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kwamba mabadiliko zaidi ya Afrika, maendeleo ya Afrika,

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yapo katika utambuzi, uhalalishaji na kuweza njia kuu

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tamaduni zetu wenyewe, uhalisi, asili ya maarifa

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katika elimu, katika tafiti, katika utengenezaji sera katika sekta.

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Hii haiwezi kuwa rahisi kwa Afrika.

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Si rahisi kwa watu waliozoea kuambiwa namna ya kufikiri,

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nini cha kufanya, jinsi ya kukifanya,

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watu ambao kwa kipindi kirefu wamekuwa katika muongozo wa maarifa

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na dira za wengine,

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wawe wakoloni,

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mashirika ya misaada au vyombo vya habari vya kimataifa.

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Lakini ni jambo tunalotakiwa kufanya ili kupiga hatua.

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Ninaimarishwa na maneno ya Joseph Shabalala,

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muanzilishi wa kundi la kwaya la Afrika Kusini liitwalo Ladysmith Black Mambazo.

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Alisema kwamba kazi iliyopo mbele yetu haiwezi kamwe, kuwa kubwa

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kuliko nguvu iliyopo ndani yetu.

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Tunaweza kufanya.

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Tunaweza kuacha kujidharau.

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Tunaweza kujifunza kuweka thamani katika uhalisia wetu na maarifa yetu.

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Asante.

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Asante sana.

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(Makofi)

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Asante. Asante