Utata katika kufasili ya dhana ya neno.

Utata katika kufasili ya dhana ya  neno.

Fasili ya neno.

TUKI, (2004: 305) katika kamusi ya Kiswahili sanifu wanadai kuwa neno ni mkusanyiko wa sauti zinazotamkwa au kuandikwa pamoja na kuleta maana.

 

Katamba,(1994:38) anasema kuwa neno ni kipashio kidogo cha maana katika lugha ambacho kiana dhima kisarufi. Anaendelea kusema kuwa, neno linaweza kusimama pekee yake na kuleta maana bila kupachikwa vipande vingine.

Kwa mfano, neno childish (utoto) linaweza kutenganishwa na kubaki child (mtoto) na neno hili linatumika kiupwekeupweke kwa sababu ni neno linalojitegemea lakini hatuwezi kutenganisha kipande {-ish}kikasimaa pekee yake na kuleta maana.

Habwe & Karanja, (2007:71) wanafafanua kuwa neno ni kipashio cha kiisimu kinachoundwa na mofimu moja au zaidi. Wanaendelea kueleza kuwa dhana ya neno ni tata mno hasa katika kubainisha neno na vipashio vingine katika lugha. Kwa mzawa wa lugha yoyote ile, ni rahisi kutambua neno kutokana na vipashio vingine kwa kutumia ujuzi na mazoea ya matumizi ya lugha husika. Kwa mfano, miundo ifuatayo hutambuliwa na mzawa wa lugha ya Kiswahili kuwa ni maneno ya Kiswahili: 

                                              (i)Wanalim

                                              (ii) mwanfunzi 

                                              (iii) shuleni

                                               (iii) kalamu

Hivyo basi, kutokana na maana hizo tunaweza kusema kuwa neno ni kipashio cha lugha kinachoundwa na mofu moja au zaidi ambayo inaweza kusimama pekee yake na kuleta maana katika lugha mahususi. Ingawa dhana hii ya neno imezua utata kutokana na watalaamu mbalimbali kuibuka na vigezo tofauti tofauti vya kufasili dhana hii na mipaka yake. Tukimchunguza Mdee, (2010:5) anadai kuwa kuna vigezo vikuu vitatu vya kufasili dhana hii ambavyo ni kipashio huru kisichogawanyika, maana ya neno kiothografia na maana ya neno kisarufi.

Hata hivyo, kwa mwanaisimu huwa ni vigumu kutoa kijelezi kamili cha dhana ya neno na badala yake fahiwa mbalimbali za dhana hii zimetumika kiutendaji. Baadh ya fahiwa zilizotumika kueleza dhana yaneno ni ,midhihiriko ya neno, muundo wa neno, neno kisarufi. Hapa tutajikita kuzungumzia fahiwa mbili za dhana ya neno yaani midhiriko ya neno na muundo wa neno kama ifuatavyo:

1. Midhihiriko

Udhihirikaji ni utokeaji katika utendaji halisi wa kipashio cha kiisimu kilicho dhahiri. Dhana ya neno hujitokeza kiutendaji na midhihiriko kadhaa, udhihirikaji wa neno huweza kujitokeza kupitia dhana zifuatazo:

Udhihirikaji kileksimu; leksimu ni kipashio kidogo kabisa cha msamiati ambacho kina uwezo wa kusimama pekee yake kama kidahizo. Kwa upande mwingine kidahizo ni msamiati ambao huorodheshwa katika kamusi. Kwa kurejelea leksimu, midhihiriko ni miundo mbalimbali ya leksimu na huwa na maana ya kimsingi ingawa huenda ikatamkwa na kuendelezwa kwa njia tofauti (Habwe & Karanja, 2007:72). Kwa mfano kutokana na leksimu “lima” tunaweza kuwa na midhihiriko ifuatayo:

Lima----->lima, limiwa, alilima, hulima, mkulima, n.k

Matamshi tofauti na jinsi yanavyoandikwa; midhihiriko hii inarejelea maana sawa ya kimsingi ingawa inatamkwa na kuendelezwa kwa njia tofauti tofauti. Vile vile dhana ya midhihiriko katika neno kwa mujibu wa Saluhaya, (2010:79-80) anasema kuwa neno huweza kudhihirika kwa matamshi ambayo ni tofauti na linavyoandikwa. Pia Kihore na wenzake,(2003:43) anadai kuwa katika lugha ya Kiswahili kuna maumbo machache yasiyokuwa na uwiano wa kimatamshi na kimaandishi. Kwa mfano, maneno kama vile ng’e, mba, mbu, ngwe, nje na mbwa ni baadhi ya maneno ambayo huandikwa tofauti na jinsi yanavyoandikwa. Pia Saluhaya, (2010) anadai kuwa sababu zinazofanya maneno yatamkwe tofauti na jinsi yanvyoandikwa ni kama zifuatazo:

1. Athari za usanifishaji uliofanywa na wazungu; kazi ya usanifishaji iliyofanywa na waingereza ambao asili ya lugha yao haihusiani na lugha ya Kiswahili. Wazungu ndio walioteua othografia ya Kiswahili chini ya mwingereza Profesa Fedrick Johnson ambaye ndiye aliyesimamia usanifishaji wa othografia ya Kiswahili akiwa kama katibu wa kamati ya usanifishaji wa lugha ya Kiswahili iliyoundwa mwaka 1930.
2. Upungufu wa herufi za kuwakilisha sauti za lugha ya Kiswahili; lugha ya Kiswahili kama ilivyo kwa lugha nyingine nyingi haijitoshelezi katika herufi za kuwakilisha sauti zake. Hii ni kwa sababu lugha ya Kiswahili inatumia mfumo wa maandishi uliobuniwa kwa ajili ya lugha nyingine tofauti na lugha ya Kiswahili.
3. Tatizo la kiothografia; tatizo hili husababishwa na baadhi ya maneno kuwakilishwa kimaandishi na herufi pungufu kuliko ilivyo katika matamshi yake. Kwa mfano maneno kama vile nchi, nje, nne, ni baadh ya maneno ambayo yana herufi pungufu.
4. Athari za kimazingira; mara nyingi matamshi ya wasemaji wa lugha huweza kuathriwa na mazingira mbalimbali waliomo kiasi cha kuwafanya wasiweze kutamka maneno kama yalivyoandikwa.

Kwa hiyo, tukichunguza kwa kina dhana hii ya midhihiriko tunaweza kugundua kuwa midhihiriko katika neno hujitokeza kupitia utokeaji katika utendaji halisi wa kipashio cha kiisimu kilicho dhahiri. Vile vile neno huweza kudhuhirika kupitia matamshi ambayo ni tofauti na jinsi ambavyo huandikwa. Hivyo midhihiriko ya neno mara nyingi hujikita katika kuangalia maana za msingi za maneno husika.

2. Muundo wa neno

Habwe & Karanja, (2007:73) wanafafanua kuwa njia nyingine ya kutambulisha neno ni kwa kurejelea miundo mabalimbali ya leksimu katika tungo kimaandishi au kiusemaji yaani kwa kuangalia muundo mahususi wa neno. Hivyo, kwa mfano katika kipengele cha midhihiriko, tumeweza kutoa mifano kama vile lima, limisha, mkulima, limiwa. Kwa upande wa muundo wa neno, maneno kama haya ni maneno manne tofauti licha ya kuwa yanarejelea maana moja sawa ya kimsingi. Miundo ya maneno katika lugha mbalimbali huwa kama ifuatavyo:

Muundo wa mofu tegemezi; katika muundo huu neno huwa limeundwa na sehemu kuu tatu ambazo ni viambishi awali, mzizi na viambishi tamati. Kila sehemu ya neno hilo huwa lina dhima yake kisarufi na kuwa sehemu kamili linalound neno hilo, ikitokea ukabadili sehemu mojawapo neno hupoteza maana ya msingi, kwa mfano,

1. {Mwimbaji} mw-imb-a-ji
2. {Anaimbisha} a-na-imb-ish-a
3. {Watakapotuimbia} wa-ta-ka-po-tu-imb-i-a

Mofu kama hizi endapo zitasimama pekee yake haziwezi kuleta maana kamili bali hutegemea viambishi ili kukamilisha taarifa iliyokusudiwa.

Muundo wa mofu huru; katika muundo huu neno haliundwi na viambishi awali, mzizi na wala viambishi tamati bali kwalo huwa na mzizi au neno huru linajitosheleza kimaana pasipo kupachikwa viambishi. Mfano wa mofiu hizi ni pamoja na majina ya watu, majina ya mahali, majina ya miezi, majina ya nchi, na baadhi ya vielezi kwa mfano, Herman, Tanzania, Mwanza, Januari, polepole, wasiwasi, na maneno mengine yanayofanana na hayo.

Maneno kama hayo hapo juu ni mofu huru ambayo hayategemei viambishi vya aina yoyote na yanatoa taarifa kamili. Ikumbukwe kuwa maneno kama wasiwasi na polepole ni mofu huru kwani huwezi kuyagawa na yakabaki na maana ya msingi ile ile.

Muundo wa mofu ambatani; maneno haya huwa yanundwa na mizizi au mashina mawili tofauti tofauti yaliyounganishwa kwa pamoja kwa kuacha nafasi ama kutokuacha nafasi katika mizizi au mashina hayo ili kuwasilisha dhana moja kimaana. Aghalabu maneno haya huundwa kwa kuweka pamoja mizizi au mashina ya maneno mawili tofauti na kupelekea kibuka kwayo, mizizi au mashina hayo yaweza kuwa tegemezi au huru, kwa mfano, asikari kanzu, mwanajeshi, mwanahewa, bata mzinga, kipazasauti, kipimahewa, na maneno mengine kama hayo.

Kiukweli; maelezo kuhusu dhana ya neno ni tata, aghalabu huelezeka kutokana na vigezo mbalimbali vinavyotumika kufasili neno kuonekana ndicho kiini cha ugumu wa ufasili wa neno, pia tofauti za lugha huchangia kwa sababu lugha nazo hutofautikana kwa namna mbalimbali, wakati mwingine mizatamo tofauti tofauti huchangai pia kuifanya dhan hii kuwa ngumu, hivyo ni muhimu kwa wanafunzi wa kozi ya mofolojia kuelewa vigezo hivi kwa kuhusianisha mawazo ya watalaamu mbali mbali katika kujadili dhana hii ya neno. Kwa kuelewa dhana hii barabara itmwezesha mwana mofolojia kuweza kuyapanga maneno kutegemeana na vigezo vya uainishaji vilivyo elezwa hapo juu, ingawa kuna kigezo cha kisarufi hakija jadiliwa hapa kutokana na mawanda ya kazi yetu kuwa na kikomo cha vigezo vya midhihiriko na muuondo wa neno tu.

MAREJELEO

Habwe, J & Karanja, p.(2007). Misingi ya Sarufi ya Kiswahili. Nairobi: Phoenix Publishers

Katamba, F. (1994). Morphology. London: Mac Millan Press Ltd

Kihore, Y.M, Massamba, D.P.B., Masanjila, Y.P. (2003). Sarufi Maumbo ya Kiswahili Sanifu

(SAMIKISA) Sekondari na Vyuo. Dar es salaam: TUKI.

Mdee, s. (2010). Nadahria na Historia ya Leksikografia. Dar es salaam: TUKI

Saluhaya, M.C. (2010). Kiswahili 1 Nadharia ya Lugha. Dar es salaam: STC Publishers.

TUKI, (2004). Kamusi ya Kiswahili Sanifu. Dar es salaam: Oxford University Press,

East Africa Ltd.

ORGANIZATIONAL CULTURE

        Types of Organizational Culture

Martins and Martins (2003, p 380) state the general definition of organizational culture as “a system of shared meaning held by members, distinguishing the organization from other organizations”

Arnold (2005, p 625) indicates that “organizational culture is the distinctive norms, beliefs, principles and ways of behaving that combine to give each organization its distinct character”. These two definitions suggest that organizational culture distinguishes one organization from another organization. Therefore, organizational culture is to an organization what personality is to an individual (Johnson, 1990).

In relation to the above definition, Brown (1998, p 9) defines organizational culture as “the pattern of beliefs, values and learned ways of coping with experience that have developed during the course of an organization’s history, and which tend to be manifested in its material arrangements and in the behaviors of its members”. This suggests that organizational culture is articulated in the organization, in order to shape the way in which organizational members should behave.

FUNCTIONS OF ORGANISATIONAL CULTURE

The main function of organisational culture is to define the way of doing things in order to give meaning to organisational life (Arnold, 2005). Making meaning is an issue of organisational culture, because organisational members need to benefit from the lessons of previous members. As a result, organisational members are able to profit from whatever trials and errors regarding knowledge others have been able to accumulate (Johnson, 1990).

Organisational culture also determines organisational behaviour, by identifying principal goals; work methods; how members should interact and address each other; and how to conduct personal relationships (Harrison, 1993).

Brown (1998, p 89- 91) states the following functions of organisational culture: 

• Conflict reduction. A common culture promotes consistency of perception, problem definition, evaluation of issues and opinions, and preferences for action. 
• Coordination and control. Largely because culture promotes consistency of outlook it also facilitates organisational processes of co-ordination and control
• Reduction of uncertainty. Adopting of the cultural mind frame is an anxiety reducing device which simplifies the world of work, makes choices easier and rational action seem possible. 
• Motivation. An appropriate and cohesive culture can offer employees a focus of identification and loyalty, foster beliefs and values that encourage employees to perform.
• Competitive advantage. Strong culture improves the organisation’s chances of being successful in the marketplace.

In addition to the above functions, Martins and Martins (2003, p 382) also mention the following as functions of organisational culture: 

• It has a boundary-defining role, that is, it creates distinctions between one organisation and the other organisations.

• It conveys a sense of identity to organisational members.

• It facilitates commitment to something larger than individual self-interests.

• It enhances social system stability as the social glue that helps to bind the organisation by providing appropriate standards for what employees should say and do.

• It serves as a meaningful control mechanism that guides or shapes the attitudes and behaviours of employees.

These functions of organisational culture suggest that an organisation cannot operate without a culture, because it assists the organisation to achieve its goals. In general terms, organisational culture gives organisational members direction towards achieving organisational goals (Hampden-Turner, 1990).

The practices, principles, policies and values of an organization form its culture. The culture of an organization decides the way employees behave amongst themselves as well as the people outside the organization.

Various types of organization culture:

Normative Culture: In such a culture, the norms and procedures of the organization are predefined and the rules and regulations are set as per the existing guidelines. The employees behave in an ideal way and strictly adhere to the policies of the organization. No employee dares to break the rules and sticks to the already laid policies.

 Pragmatic Culture: In a pragmatic culture, more emphasis is placed on the clients and the external parties. Customer satisfaction is the main motive of the employees in a pragmatic culture. Such organizations treat their clients as Gods and do not follow any set rules. Every employee strives hard to satisfy his clients to expect maximum business from their side.

Academy Culture: Organizations following academy culture hire skilled individuals. The roles and responsibilities are delegated according to the back ground, educational qualification and work experience of the employees. Organizations following academy culture are very particular about training the existing employees. They ensure that various training programmes are being conducted at the workplace to hone the skills of the employees. The management makes sincere efforts to upgrade the knowledge of the employees to improve their professional competence. The employees in an academy culture stick to the organization for a longer duration and also grow within it. Educational institutions, universities, hospitals practice such a culture.

Baseball team Culture: A baseball team culture considers the employees as the most treasured possession of the organization. The employees are the true assets of the organization who have a major role in its successful functioning. In such a culture, the individuals always have an upper edge and they do not bother much about their organization. Advertising agencies, event management companies, financial institutions follow such a culture.

Club Culture: Organizations following a club culture are very particular about the employees they recruit. The individuals are hired as per their specialization, educational qualification and interests. Each one does what he is best at. The high potential employees are promoted suitably and appraisals are a regular feature of such a culture.

Fortress Culture: There are certain organizations where the employees are not very sure about their career and longevity. Such organizations follow fortress culture. The employees are terminated if the organization is not performing well. Individuals suffer the most when the organization is at a loss. Stock broking industries follow such a culture.

Tough Guy Culture: In a tough guy culture, feedbacks are essential. The performance of the employees is reviewed from time to time and their work is thoroughly monitored. Team managers are appointed to discuss queries with the team members and guide them whenever required. The employees are under constant watch in such a culture.

Bet your company Culture: Organizations which follow bet your company culture take decisions which involve a huge amount of risk and the consequences are also unforeseen. The principles and policies of such an organization are formulated to address sensitive issues and it takes time to get the results.

Process Culture: As the name suggests the employees in such a culture adhere to the processes and procedures of the organization. Feedbacks and performance reviews do not matter much in such organizations. The employees abide by the rules and regulations and work according to the ideologies of the workplace. All government organizations follow such a culture.

Importance of Organization Culture

A common platform where individuals work in unison to earn profits as well as a livelihood for themselves is called an organization. A place where individuals realize the dream of making it big is called an organization. Every organization has its unique style of working which often contributes to its culture. The beliefs, ideologies, principles and values of an organization form its culture. The culture of the workplace controls the way employees behave amongst themselves as well as with people outside the organization.

The culture decides the way employees interact at their workplace. A healthy culture encourages the employees to stay motivated and loyal towards the management.

The culture of the workplace also goes a long way in promoting healthy competition at the workplace. Employees try their level best to perform better than their fellow workers and earn recognition and appreciation of the superiors. It is the culture of the workplace which actually motivates the employees to perform.

 Every organization must have set guidelines for the employees to work accordingly. The culture of an organization represents certain predefined policies which guide the employees and give them a sense of direction at the workplace. Every individual is clear about his roles and responsibilities in the organization and know how to accomplish the tasks ahead of the deadlines.

 No two organizations can have the same work culture. It is the culture of an organization which makes it distinct from others. The work culture goes a long way in creating the brand image of the organization. The work culture gives an identity to the organization. In other words, an organization is known by its culture.

The organization culture brings all the employees on a common platform. The employees must be treated equally and no one should feel neglected or left out at the workplace. It is essential for the employees to adjust well in the organization culture for them to deliver their level best.

The work culture unites the employees who are otherwise from different back grounds, families and have varied attitudes and mentalities. The culture gives the employees a sense of unity at the workplace.

Certain organizations follow a culture where all the employees irrespective of their designations have to step into the office on time. Such a culture encourages the employees to be punctual which eventually benefits them in the long run. It is the culture of the organization which makes the individuals a successful professional.

Every employee is clear with his roles and responsibilities and strives hard to accomplish the tasks within the desired time frame as per the set guidelines. Implementation of policies is never a problem in organizations where people follow a set culture. The new employees also try their level best to understand the work culture and make the organization a better place to work.

The work culture promotes healthy relationship amongst the employees. No one treats work as a burden and moulds himself according to the culture.

 It is the culture of the organization which extracts the best out of each team member. In a culture where management is very particular about the reporting system, the employees however busy they are would send their reports by end of the day. No one has to force anyone to work. The culture develops a habit in the individuals which makes them successful at the workplace.

Factors Affecting Organization Culture

Culture represents the beliefs, ideologies, policies, practices of an organization. It gives the employees a sense of direction and also controls the way they behave with each other. The work culture brings all the employees on a common platform and unites them at the workplace.

There are several factors which affect the organization culture:

The first and the foremost factor affecting culture is the individual working with the organization. The employees in their own way contribute to the culture of the workplace. The attitudes, mentalities, interests, perception and even the thought process of the employees affect the organization culture.

   Example - Organizations which hire individuals from army or defence background tend to follow a strict culture where all the employees abide by the set guidelines and policies. The employees are hardly late to work. It is the mindset of the employees which forms the culture of the place. Organizations with majority of youngsters encourage healthy competition at the workplace and employees are always on the toes to perform better than the fellow workers.

    The sex of the employee also affects the organization culture. Organizations where male employees dominate the female counterparts follow a culture where late sitting is a normal feature. The male employees are more aggressive than the females who instead would be caring and softhearted.

The nature of the business also affects the culture of the organization. Stock broking industries, financial services, banking industry are all dependent on external factors like demand and supply, market cap, earning per share and so on. When the market crashes, these industries have no other option than to terminate the employees and eventually affect the culture of the place. Market fluctuations lead to unrest, tensions and severely demotivate the individuals. The management also feels helpless when circumstances can be controlled by none. Individuals are unsure about their career as well as growth in such organizations.

The culture of the organization is also affected by its goals and objectives. The strategies and procedures designed to achieve the targets of the organization also contribute to its culture.

Individuals working with government organizations adhere to the set guidelines but do not follow a procedure of feedback thus forming its culture. Fast paced industries like advertising, event management companies expect the employees to be attentive, aggressive and hyper active.

The clients and the external parties to some extent also affect the work culture of the place. Organizations catering to UK and US Clients have no other option but to work in shifts to match their timings, thus forming the culture.

The management and its style of handling the employees also affect the culture of the workplace. There are certain organizations where the management allows the employees to take their own decisions and let them participate in strategy making. In such a culture, employees get attached to their management and look forward to a long term association with the organization. The management must respect the employees to avoid a culture where the employees just work for money and nothing else. They treat the organization as a mere source of earning money and look for a change in a short span of time.

UHAKIKI WA RIWAYA YA KUSADIKIKA; MWANDISHI SHAABAN ROBERT

UHAKIKI WA RIWAYA YA KUSADIKIKA

UTANGULIZI

Katika kujadili vipengele mbalimbali vya Fani na maudhui vilivyotumiwa katika riwaya ya kusadikika iliyoandika na Shaaban Robert Washiriki hatukujikita zaidi katika kujadili maana ya riwaya za wataalamu mbalimbali bali tuliweza kujadili kazi hii kwa kuchambua vipengele vya fani na maudhui kutokana na masimulizi ya nchi ya Kusadikika. Masimulizi ya kitabu kwa kifupi. 

Riwaya ya Kusadikika ni kitabu kinachoelezea masimulizi ya nchi ya kusadikika ambayo mwandishi ameanza kwa kusimulia tukio la kushitakiwa kwa Karama ambaye ndiye Mhusika mkuu kwa tuhuma za kuihujumu serikali ya Kusadikika. Kwa maelezo ya Waziri Majivuno aliwasilisha mashitaka haya mbele ya Mahakama eti kwa sababu Karama alikuwa akitoa elimu ya sheria ambayo kwa Mtazamo wa Waziri huyu alidai kuwa angewafanya raia wa kusadikika kuelewa haki zao ambako kungepelekea wananchi hao kutotii serikali au kwa namna nyingine kungekomesha unyanyasasaji, uonevu na uongozi mbaya wa watawala wa kusadikika na hivyo waziri Majivuno alijawa hofu kubwa sana. Riwaya imeendelea kusimulia namna mshitakiwa Karama alivyowasilisha utetezi wake mbele ya Mahakama ya Kusadikika iliyoundwa na Mfalme na Madiwani. Karama aliwasilisha utetezi huo kwa kuthibitisha jinsi serikali ilivyoshindwa kuthamini michango mbalimbali ya wananchi wake kwa kuelezea historia wajumbe mbalimbali waliojitoa kwenda kufanya utafiti wa namna ya kuendeleleza nchi yao. Masimulizi yake yaliwataja hasa wajumbe 6 waliotumwa mipakani au pande zote 6 ambazo nchi ya kusadikika inapakana nayo. Pande hizo niKaskazini, Mashariki, Kusini, Magharibi, Mbinguni na Ardhini.

Hatima ya wajumbe hawa ambao walikuwa wazalendo waliishia Kifungoni pindi waliporejea kutoka walikotumwa. Mwisho wa riwaya hii mwandishi anaelezea hukumu ya Karama ambapo Mahakama iliyoongozwa na Mfalme ilivyomtoa hatia mtuhumiwa kwa kauli moja ya kuwa hana hatia na Mfalme kuagiza wajumbe wote waliokuwa wanatumikia kifungo kufunguliwa na kulipwa fidia kwa kunyanyaswa pamoja na jitihada zao.

 Baada ya muhtasari wa masimulizi ya nchi ya kusadikika niliweza kujadili vipengele vinavyounda Fani na Maudhui ya kazi ya riwaya ya kusadikika kama ifuatavyo;-

Fani ni ujuzi au Mbinu mbalimbali azitumiazo msanii kuwasilisha ujumbe au Fikra zake kwa hadhira aliyoikusudia. Fani inaundwa na vipengele vya Mandhari, Wahusika, muundo, Mtindo na Matumizi ya lugha. Maudhui ni jumla ya mawazo yanayowasilishwa na msanii wa kazi ya kifasihi katika kazi yake. Maudhui huundwa na vipengele vya Dhamira, Ujumbe, Falsafa, Migogoro, Mtazamo na Msimamo. Uchambuzi wa Vipengele mbalimbali alivyovitumia mwandishi wa riwaya hii ya Kusadikika ni:

Mandhari: ambayo humaanisha mahali au sehemu ambayo tukio linafananyika. Mwandishi ametumia mandhari ya Kufikirika ambayo haiwezi kujidhihirisha kwa macho ya kawaida (haionekani) kwani ni nchi inayoelea angani. Pia ametumia mji wa sadiki na mipaka au pande sita zinazopakana na nchi hii za Kaskazini, Mashariki, Kusini, Magharibi, Ardhini na Mbinguni.

Wahusikani mtu au watu, wanyama, na mimea anaotumia mwandishi katika kuwasilisha kazi yake kwa hadhira iliyokusudiwa. Kwa kiasi kikubwa Mwandishi ametumia Wahusika ambao aliowapa majina yanayosawiri tabia zao na wahusika ambao hawabadiliki badiliki ;-

Karama, Huyu ni mhusika mkuu ambaye pia alikuwa Jasiri na Shujaa, Mwanasheria, Mzalendo mtetezi wa haki na Mshitakiwa. Vilevile mhusika huyu alichorwa mwema kuanzia mwanzo hadi mwisho.

Majivuno, Waziri wa kusadikika, mwenye uchu wa madaraka, mwenye haiba, asiye na uzalendo, kiongozi anayelindwa na Mfalme na asiye na shukurani. Mfalme, Kiongozi wa kusadikika, Katili, Mjinga, mwenye tama ya uongozi, mkuu wa baraza la Mahakama. Madiwani, Wasaliti, wakuu wa mahakama, waonevu, wakatili, wenye dhuluma na sio wazalendo. Mudir wa sheria, mwanasheria wa serikali, Mjinga, msaliti na asiye mzalendo. Buruhani, Mjumbe wa kaskazini, Jasiri, Mzalendo mpenda haki, Mwanaharakati, Mfungwa na maskini. Msanii anasema “Hii ilikuwa safari ya ujasiri iliyotaka uthabiti na matumaini, mwenye heshima, hodari na mwaminifu alitakiwa ajitolee mwenyewe kwa safari hii” uk.12. Fadhili, Mjumbe aliyetumwa mashariki, Jasiri, Mzalendo, mpenda haki, Mfungwa na maskini. “Mtu mwenye sifa njema alitakiwa kujitolea mwenyewe kwa ujumbe wa mashariki na mtu kama huyu alipatikana upesi sana kuliko ilivyokuwa ikitazamiwa” uk.16. Kabuli, Mjumbe wa kusini, jasiri, Mzalendo, Mpenda haki, Maskini na mfungwa. Auni, Mjumbe wa Magharibi, Jasiri, Mzalendo, Mpenda haki, Mwananchi wa kawaida na mfungwa. Sapa na Salihi, walikuwa vipofu, wananchi wa magharibi, Sapa alikuwa mwenye tama na wivu, Sapa alikuwa mpole, Sapa aliomba upofu. Radhaa, mjumbe wa mbinguni, Jasiri, mzalendo, mpenda haki, Mfungwa na Maskini. Amini, mjumbe wa ardhini, Jasiri, mpenda haki, mzalendo na mfungwa. Wahusika wengine ni wananchi, bwana Taadabuni, katibu wa serikali, bwana Komeni, Amiri jeshi, bwana fujo, mlinda hazina, bwana Baromini na wananchi wa pande zingine.

Muundo,ni namna au jinsi mwandishi anavyopangilia visa na matukio katika kazi yake ya kifasihi. Mwandishi ametumia muundo wa moja kwa moja ambapo katika mpangilio wa masimulizi ameanza mwanzo wa kisa kwa kuonesha jinsi mashitaka yalivyowasilishwa, kukafuatiwa na utetezi wa mshitakiwa au kile mwandishi alichokiita maombezi mbele ya Mfalme na Madiwani kwa kusimulia historia ya kusadikika kupitia wajumbe sita waliotumwa pande sita na kuishia kifungoni kama sehemu ya pili ya kisa na hatimaye alimalizia kwa kuelezea hukumu ya kesi ya Karama ambapo Mfalme na Madiwani walionesha kuwa mtuhuma hakuwa na hatia na kufunguliwa kwa wajumbe sita na kuachiwa huru huku Mfalme akiamuru walipwe fidia.

Mtindo.Ni namna mwandishi anavyoiumba kazi yake ya kifasihi. Mwandishi Shaaban Robert ametumia mitindo mbalimbali katika kazi hii ya riwaya ya kusadikika kama vile, ametumia maswali hasa katika sehemu ya mwisho ya kitabu, ametumia dayalojia kati ya Sapa na Salihi uk. 29, ametumia masimulizi kwa kiasi kikubwa katika kazi hii ambayo kwake ndio mbinu kuu pamoja na matumizi ya nafsi ya pili na tatu umoja na nafsi ya tatu wingi sehemu kubwa ya riwaya.

Lugha. Mwandishi ametumia lugha ngumu ambayo si rahisi kueleweka kwa msomaji kutokana na kutumia misamiati isiyoeleweka. Hali hii ya kutumia lugha ngumu ililengwa kukwepa makucha ya wakoloni. Mfano wa misamiati hiyo ni sudusi, takirifu, kafaungo, hutasawari, akapatilizwa, ali, kujikagajuu, Kuyabisika, kujikaga, Kadura n.k. Pia mwandishi ametumia vipengele vya Tamathali za semi ambazo ni ;- Methali. Kitanda usichokilalia hujui Kunguni wake. Msiba wa kujitakia hauna kilio. Lila na fila hawatangamani. Misemo. Kumtosa mshitakiwa katika bahari ya maangamizi. Tashibiha. Umri wake mkubwa ulizofanya nywele zake za kichwani kuwa nyeupe kama fedha. Uso wa kipofu wa kwanza ulikuwa na furaha kama bwana harusi. Alikuwa na tabia ya kuficha siri kama kaburi lifunikalo maiti. Anamaneno kama kitabu Tashihisi. Giza limezalo nuru na ufupisho uoni wa macho. Wakati una mabawa kama ndege uk. 11. Jina la Kitabu (KUSADIKIKA). Jina la kitabu linasawiri yaliyomo katika riwaya hii kwani limetokana na neno “sadiki” likimaanisha “Amini” hivyo linaweza kusemwa kuwa ni kuaminika. Mwandishi anatuonesha kuwa Wasadikika ni wajinga kwani hawakujihusisha na uchambuzi wa masuala yake waliishia kuamini na kukubali kila jambo mwandishi anasema “Imani ya Kusadikika ni nguzo imara ya majengo ya utawala wa Wasadikika” wakati mataifa mengine yalipojifananisha kwa mambo kama vile enzi, uwezo na fahari nyingine taifa la kusadikika lilijivuna kwa sababu ya kusadiki mambo yaliyotoka vinywani mwa watu wake” uk. 4-5. Kwa washiriki wa uchambuzi huu wanakiri kuwa kwa kiasi kikubwa tumefanikiwa kuchambua haya katika vipengele vya fani na maudhui alivyotumia msanii Shaabani Robert katika riwaya ya Kusadikika ingawa si vyote vilivyotumika katika vipengele hivi tumeweza kuviainisha. (rejea ya kitabu) 

MAUDHUI.

Maudhui ni jumla ya mawazo aliyonayo msanii katika kazi yake ya kifasihi, Kipengele cha maudhui kinaundwa na ujumla, dhamira, migogoro, falsafa, Msimamo/Mtazamo. Dhamira mbalimbali Dhamira kuu ni Ukombozi: Dhamira hii ndio kuu katika riwaya ya kusadikika iliojikita kwenye ukombozi wa kifikra na ukombozi wa kisiasa. Mwandishi amemtumia mhusika karama aliyeanzisha elimu ya sheria yenye lengo la kuwezesha wananchi ili wawezekushiriki katika mambo mbalimbali ya nchi. Ukombozi wa kisiasa unarejelea harakati zilizoongozwa na Karama na wajumbe sita zenye lengo la kuleta mabadiliko katika nchi ya kusadikika kuhusu haki na uongozi (viongozi). Msanii anasema “Kwa nini wanasiasa wa kusadikika hawakuwaacha kama Karama kujishughulisha na mambo yaliyowapita vimo vyao” Matabaka. Hali ya wahusika kuwa na hadhi au makundi au madaraja tofauti tofauti. Katika riwaya ya kusadikika ameonesha matabaka ya namna mbalimbali kama;- Tabaka la viongozi na wananchi, matajiri na wasomi na wasio wasomi na wenye haki na wasio na haki. Katika kudhihirisha matabaka haya mwandishi ameeleza kwa mifano baadhi ya maeneo haya anasema “Sheria za wasadikika zilikuwa hazimuamuru mshitakiwa kujitetea juu ya ushahidi wa mshitaki. Aghalabu mashitaka mengi yalikubaliwa bila ya swali wala kiapo kama mashitaka yaliletwa mbele ya baraza na wafalme, watoto wao, matajiri au watu wengine maarufu nguvu ya desturi hii ilifanywa maradufu. Hapana shaka salama ya watu wadogo ilikuwa kidogo sana katika nchi ya kusadikika” uk.7. Uongozi Mbaya. Mwandishi amedhihirisha hili kwa kuwatumia wahusika waziri Majivuno, Wafalme, Madiwani na matajiri ambao ndio waliochorwa kwa taswira ya kuwa Wanahaki zaidi kuliko wananchi wa kawaida. Tunapozungumzia uongozi mbaya ni hali ya utawala kutowajali kwa kuwasaidia wananchi wa kawaida kisiasa, uchumi, na kijamii. “Aghalabu Mashitaka mengi yalikubaliwa bila ya swali wala kiapo kama mashitaka yaliletwa mbele ya baraza na wafalme, watoto wao, matajiri au watu wengine maarufu nguvu ya desturi hii ilifanywa maradufu” uk.7. Uzalendo na ujasiri. Uzalendo ni hali ya mtu kuipenda nchi yake na kujitoa kuipigania katika mambo mbalimbali yanayokwamisha maendeleo. Mwandishi anasema “pigano la kufa na kupona lilikuwa mbele yake” uk.8. “alikuwa hana silaha nyingine za kuokolea maisha ila zana hizi” uk.9. “Msema kweli hukimbiwa na marafiki zake, siwezi kuikana kweli kwa kuchelea upweke wa Kitambo nikajinyima ushirika wa milele unaotazamiwa kutokea baada ya kushindwa kwa uongo”uk.9. Mwandishi amewatumia wahusika Karama, Buruhani, Fadhili, Kabuli, Auni, Radhaa, Amini kuonesha ujasiri na uzalendo walijitoa na kufanyakazi katika masahibu mengi tena bila ya kukata tama huku baadhi wakiishia kifungoni. Hatimaye waliweza kushinda. Mwandishi anasema “kwa kazi zake bora na uaminifu mwingi hakushukuriwa bali kuvunjiwa kadiri, aliaibishwa kuwa alileta uzushi ulikuwa hauna faida katika nchi zaidi ya hayo alitumbukizwa katika kifungo cha maisha” Ujinga. Hali ya watu kutoelewa mambo mbalimbali ya msingi kijamii kisiasa, kiutamaduni na kiuchumi. Mfano haki sheria na uongozi nakadhalika. Shaaban Robert amethibitisha uwepo wa ujinga katika nchi ya kusadikika kupitia viongozi na wananchi waliosadiki mambo yao na kuyakana ya nje. Pia mwandishi amewatumia wananchi waliohudhuria mahakamani siku ya kwanza ya mashitaka. Msanii anasema “Baadhi ya watu wachache waliokuja barazani kusikiliza kesi hii walimsikitikia mshitakiwa wengi walikuwa wakinong’onezana kuwa msiba wa kujitakia hauna kilio” uk 7. “ujinga wao haukuyazuia maendeleo tu lakini hasa ulirudisha nchi nyuma vilevile” uk. 14. “Twaona kuwa mshitakiwa hana hatia ila alikuwa akitafuta jinsi ya kuisaidia sheria ya kusadikika kwa njia ngeni” Maelezo haya ni matokeo ya ufumbuzi wa ujinga uliokuwa umekithiri kwa viongozi wa kusadikika na wananchi wake. Uonevu na Ukandamizaji (kukosekana kwa haki). Hali ya kutothaminiwa, kupewa haki na kuhukumiwa bila ya kufanya kosa lolote, na wakati mwingine kutopewa nafasi ya umuhimu katika tabaka fulani la watu “sheria za kusadikika zilikuwa hazimuamuru mtu yeyote kujitetea juu ya ushahidi wa mshitaki” uk.7. Buruhani, Fadhili, Kabuli, Auni, Radhaa, Amini walifungwa tena kwa kunyanyaswa Mwandishi anasema “Natoa amri watu sita waliotajwa wafunguliwe mara moja, inasikitisha sana kwa dhuluma juu ya watu hawa hazikutengenezwa mpaka leo. Gereza ni makao ya wahalifu na watu hawa si wahalifu” Mhusika mkuu karama pia alishitakiwa na Waziri majivuno kwa hulka tu za ukandamizaji. Umaskini. Ni hali ya kutomudu kujipatia mahitaji mbalimbali ya kila siku kwa kiwango kinachoridhisha (cha kutosha) Mwandishi anasema “kwa kukosekana kwa Madaraja mito inafanya shida juu ya watu walio ng’ambo moja kukutana na Ng’ambo nyingine, maradhi hayajapata uuguzaji, vifo vya mapema hapa katika mwaka mmoja jumla yake yatisha kuliko ile ya vifo vitokeavyo katika nchi nyingine katika karne moja” Uk. 25. Pia “Aghalabu Mashitaka mengi yalikubaliwa bila ya swali wala kiapo kama mashitaka yaliletwa mbele ya baraza na wafalme, watoto wao, matajiri au watu wengine maarufu nguvu ya desturi hii ilifanywa maradufu. Hapana shaka salama ya watu wadogo ilikuwa kidogo sana katika nchi ya kusadikika” uk. 7. Maelezo haya yanaonesha uwezekano mkubwa wa uwepo wa kundi kubwa la watu masikini ambao ndio walioguswa na sheria za kusadikika.

Dhamira nyingine ndogondogo zilizomo katika riwaya hii ni tamaa iliyooneshwa kupitia Salihi na Majivuno, Unafiki na woga wa wananchi wa kusadikika, utengano na kukosekana kwa umoja. Migogoro. Hali ya kutoelewa au kuridhishwa na jambo fulani na kupelekea kutoelewana kwa makundi au pande mbili za watu. Katika riwaya hii kuna migogoro ya kijamii, kisiasa na kiuchumi. Migogoro ya kijamii. Mfano wa migogoro ya kijamii ni mgogoro wa Sapa na Salihi uliotokea baada ya Sapa kuomba upofu kutokana na tama ya Salihi kutamani vitu vya Sapa, Mwandishi anasema “kwa sababu hii tuliafikiana kushirikiana kila kitu atakachoomba tukaandikiana hati mbele ya Kadhi. Palepale mwenzangu aliinua mikono yake juu akaomba upofu” uk.30 Mgogoro nafsia: ni hali ya mtu kuhofia jambo fulani na kupelekea mtu huyo kuwa namsongo wa mawazo, Mwandishi amemtumia waziri Majivuno aliyekuwa na hofu ya kupoteza madaraka na kukomeshwa kwa ukandamizaji endapo wananchi wataelewa sheria mbalimbali za kusadikika waliokuwa wakielimishwa na Karama. Hatimaye aliamua kumshitaki katika baraza msanii anasema “Upelelezi huo ulidhihirisha bila ya shaka yoyote kuwa mshitkiwa akiwafunza watu sio kuomba msamaha na huruma katika baraza tu lakini hata kuzibatilisha hukumu za baraza la kusadikika kwa njia zote hii inaonesha kuwa mgogoro mkubwa utakuwako kati ya sheria za nchi na watu wake” uk 2. Migogoro ya Kiuchumi. Mgogoro wa walionacho/matajiri ambao ndio waliopewa haki na upendeleo na Maskini walionyimwa haki hata mbele ya sheria na mahakaka.Katika nchi ya kusadikika watu hawa hawakuweza kabisa kushirikiana.Mwandishi anasema “Aghalabu Mashitaka mengi yalikubaliwa bila ya swali wala kiapo kama mashitaka yaliletwa mbele ya baraza na wafalme, watoto wao, matajiri au watu wengine maarufu nguvu ya desturi hii ilifanywa maradufu. Hapana shaka salama ya watu wadogo ilikuwa kidogo sana katika nchi ya kusadikika” uk. 7. Migogoro wa Kisiasa. Huu ni mgogoro unaowahusisha wanaharakati wazalendo walioongozwa na karama dhibi ya serikali na viongozi wan chi ya kusadikika. Wanaharakati hao walihitaji mabadiliko na walichoshwa na uonevu wa viongozi wao, mgogoro huu ndio uliopelekea wananchi kuishia kifungoni pindi walipojitolea kudai mabadiliko. Ujumbe. Uongozi mbaya unachangia kwa kiasi kikubwa kukwamisha maendeleo ya wananchi. Kuwepo kwa hali ya uzalendo katika nchi ni chachu ya maendeleo na mafanikio katika jamii. Suala la uelimishaji (elimu) ni muhimu katika utambuzi wa wananchi katika shughuli mbalimbali za kijamii.Tamaa na viongozi kujali maslahi kunapelekea hali duni ya wananchi walio wengi. Viongozi wanapaswa kuthamini haki za wananchi wanaowatumikia. Msimamo wa Mwandishi. Msimamo wa mwandishi katika riwaya hii ni wa kimapinduzi kwani anaonesha jinsi jamii ilivyopaswa kujituma tena kwa ujasiri, kupigania haki na mabadiliko ya wananchi wote. Mtazamo wa Mwandishi. Mtazamo wa mwandishi wa riwaya hii ni wa Kiyakinifu kwani kwa kiasi kikubwa umeakisi mambo ambayo yanaweza kufuatwa katika kufanikisha maendeleo ya jamiii yeyote kama vile mgongano wa mawazo uzalendo na ujasiri, uelewa na mambo mengine. Aidha yapo baadhi ya maeneo yanagusia mtazamo wa kidhanifu kama vile kusadiki kila kinachosemwa na watawala. Falsafa ya mwandishi. Falsafa ya mwandishi ni ya wema hushinda ubaya, amedhihirisha hili kupitia mhusika Karama aliyechorwa kama mtu mwema dhidi ya Majivuno aliyechorwa kama mtu mbaya. Kwa taswira hii Karama amewakilisha wema wote katika jamii ya wasadikika na Majivuno anawakilisha wabaya wote katika jamii hiyohiyo. 

                                              MWISHO WA KITABU.