Wamasai,Wairaqw,Wabarabaig, Wasukuma, waambiwa warudi "makwao".

[Companero]

Swali lako ni la dhahania. "Hawa watu", kama unavyowaita, wana mfumo wao yakinifu wa kudhibiti idadi ya ng'ombe na kutunza mazingira. Tatizo ni kuwa ninyi wasomi mliopumbazwa na usasa wa kimagharibi hamtaki kuwasikiliza na kujifunza kutoka kwao. Mnachotaka ni kutoa elimu sijui mnaitwa awareness utadhani ninyi ndio mliohodhi maarifa na ukweli wa namna ya kuishi na kufuga. Pamoja na uvivu wako wa kusoma tafiti za watu waliomua kuweka pembeni arrogant stereotypes zao na kujifunza kutoka kwa hawa wafugaji mimi bado nitakulundikia dondoo ili uzinduke kutoka kwenye hilo pumbazo la kasumba ya kikoloni iliyofunga mawazo yako kuhusu hekima ya jamii zetu - pata hii dondoo kutoka kwenye makala ya 'The Myth of People's Ignorance' by Andreas Fuglesang na soma between the lines ili uachane na hizo myths zako kuhusu wafugaji:

A young European veterinarian was on his way with an interpreter to his first assignment in Africa. The task: to discuss cattle-dipping with a group of Maasai elders. It was the end of the rainy season. The grass was high and the two men had difficulty in seeing the homestead in the open, rolling land. They walked and walked. At long last they saw the homestead on a gentle slope on the other side of a small river. The two men rushed straight towards the goal of their endeavour, splashed accross the river, ran up the slope and landed wet and out of breath in front of the elders. The veterinarian introduced himself, gave an explanation of his mission and finally asked, 'Do you have any questions? The elders stared silently at the horizon for a long while, as is customary. At last, one of them ventured, 'Yes, ol-malimui (teacher), Why did you not use the bridge?'

Ol-malimui Lelo Gwakisa & Zakumi, are you using the bridge or you are too blinded by westernization to see that you don't have the monopoly of knowledge about ufugaji?

Meishaa elukanya nalso engeno (One head cannot hold all wisdom) - Maasai Proverb

 

[Mkandara]

Lole Gwasika,
Mkuu hata sijui nisema kitu gani hapa upate kuelewa.. Mifugo haileti wala kusababisha jangwa hata siku moja...Binadamu ni hatari zaidi ya Wanyama. Kama kweli maneno yako basi kwa hesabu ya wanyama waliopo Serengeti leo hii lingekuwa jangwa kubwa badala yake ni sehemu yenye rutuba kuliko maeneo mangi ya tanzania. Nyie mnaokata miti kwa ajili ya mkaa na kuni zakupikia ndio mnasababisha majangwa..

Zakumi,
Mkuu historia ya Tanzania kuhusiana na uhamiaji ipo kila mji na hapo Moro nina ndugu zangu wa damu kina Bondwa hivyo usiseme saaana utakuwa unajaribu kunichimba..
Tunachozungumzia hapa sio Wamasai waliohamia Moro miaka ya 60 au 70 isipokuwa hoja inayowataka Wamasai, Wairaq na WASUKUMA ati warudi makwao, yaani mnatumia makabila ya watu kuzungumzia tatizo la wizi na mauaji? au swala ni ardhi.. Je unajua kwamba mauaji mengi hata Dar yanafanywa na watu toka Bara. Huko Zanzibar wamejaa Wabara tena wanakwenda na tamaduni zao ambazo hazifanani kabisa na wenyeji lakini wakisema Wabara mrudi kwenu mtaanza kupinga na kutukana kama vile issue hii na hiyo ya Morogoro hazifanani...
Mkuu wangu, siku zote ukiona watu wanaanza kuchukia watu wengine kwa sababu ambazo hazina msingi basi bila shaka watu hao wana matatizo - pure 100% ignorance, kama wazungu wanaotaka watu weusi warudi Afrika wakitumia historia waliyoitunga wao..
Hata hivyo, maneno mengi ya nini - Haondoki mtu mtabanana humo humo hadi kieleweke..

 

[Companero]

Companero, Tunataka hapa arguments na sii mabandiko..summarise ua thoughts and make even a few statements! Sasa wote tukiweka kazi zetu je hapa patatosha kweli?

Mzalendo naona na wewe unapoteza uhalisi wako kwa kukubaliana na ile stereotype kuwa ukitaka kumficha Mwafrika kitu basi kiweke katikati ya mabandiko - acheni uvivu someni tafiti kuhusu wafugaji na msiwe makasuku wa kuimba stereotypes za kimagharibi kuhusu wafugaji! Mabandiko lazima tuweke ili msome facts badala ya ku-argue tu kutokana na hisia za kikabila na kikasumba. By the way, pata reference nyingine hii usome kwa makini maana ya mfumo yakinifu wa 'transhumance' unaotumiwa na wafugaji wanaohama kudhibiti idadi ya ng'ombe wao na kutunza mazingira ili yawatunze pia:

Publications Search| International Institute for Environment and Development

 

[Zakumi]

Lole Gwasika,
Mkuu hata sijui nisema kitu gani hapa upate kuelewa.. Mifugo haileti wala kusababisha jangwa hata siku moja...Binadamu ni hatari zaidi ya Wanyama. Kama kweli maneno yako basi kwa hesabu ya wanyama waliopo Serengeti leo hii lingekuwa jangwa kubwa badala yake ni sehemu yenye rutuba kuliko maeneo mangi ya tanzania. Nyie mnaokata miti kwa ajili ya mkaa na kuni zakupikia ndio mnasababisha majangwa..

Zakumi,
Mkuu historia ya Tanzania kuhusiana na uhamiaji ipo kila mji na hapo Moro nina ndugu zangu wa damu kina Bondwa hivyo usiseme saaana utakuwa unajaribu kunichimba..
Tunachozungumzia hapa sio Wamasai waliohamia Moro miaka ya 60 au 70 isipokuwa hoja inayowataka Wamasai, Wairaq na WASUKUMA ati warudi makwao, yaani mnatumia makabila ya watu kuzungumzia tatizo la wizi na mauaji? au swala ni ardhi.. Je unajua kwamba mauaji mengi hata Dar yanafanywa na watu toka Bara. Huko Zanzibar wamejaa Wabara tena wanakwenda na tamaduni zao ambazo hazifanani kabisa na wenyeji lakini wakisema Wabara mrudi kwenu mtaanza kupinga na kutukana kama vile issue hii na hiyo ya Morogoro hazifanani...
Mkuu wangu, siku zote ukiona watu wanaanza kuchukia watu wengine kwa sababu ambazo hazina msingi basi bila shaka watu hao wana matatizo - pure 100% ignorance, kama wazungu wanaotaka watu weusi warudi Afrika wakitumia historia waliyoitunga wao..
Hata hivyo, maneno mengi ya nini - Haondoki mtu mtabanana humo humo hadi kieleweke..

Nakubali kuwa ni mimi ni-ignorant. Lakini nakuomba uwachukua na uwape nafasi kwenu afu uone kama wewe mwerevu ujabadilika kuwa ignorant.

Hiyo ya wao kutoondoka, kuna posti ya watu kusombwa na malori kupelekwa Lindi.

Hapo ndipo uelewe kuwa ata sirikali yao imewachoka.

 

[Zakumi]

Mzalendo naona na wewe unapoteza uhalisi wako kwa kukubaliana na ile stereotype kuwa ukitaka kumficha Mwafrika kitu basi kiweke katikati ya mabandiko - acheni uvivu someni tafiti kuhusu wafugaji na msiwe makasuku wa kuimba stereotypes za kimagharibi kuhusu wafugaji! Mabandiko lazima tuweke ili msome facts badala ya ku-argue tu kutokana na hisia za kikabila na kikasumba. By the way, pata reference nyingine hii usome kwa makini maana ya mfumo yakinifu wa 'transhumance' unaotumiwa na wafugaji wanaohama kudhibiti idadi ya ng'ombe wao na kutunza mazingira ili yawatunze pia:

yaPublications Search| International Institute for Environment and Development

Companero:

Acha ku-boronga. Mabadiliko ya hali ya hewa yaliopo duniani yanafanya maisha normads kuwa magumu.

Hakuna kitu kinachoitwa transhumance, idadi ya ng'ombe inadhibitiwa natural disasters na ndio sababu ya wao kuja Morogoro.

Na wengine kufirisika na kuanza kazi za ulinzi. Imefika wakati uanze kutumia stats na sio porojo za hadithi bila namba.

 

[Companero]

Companero:

Acha ku-boronga. Mabadiliko ya hali ya hewa yaliopo duniani yanafanya maisha normads kuwa magumu.

Hakuna kitu kinachoitwa transhumance, idadi ya ng'ombe inadhibitiwa natural disasters na ndio sababu ya wao kuja Morogoro.

Na wengine kufirisika na kuanza kazi za ulinzi. Imefika wakati uanze kutumia stats na sio porojo za hadithi bila namba.

1. Hali ya hewa duniani imeharibiwa na ninyi watandawizi sio wafugaji
2. Hiyo sio sababu ya wao kuja Morogoro soma tena historia ya udola
3. Huwezi kusema hakuna kitu kinaitwa transhumance kwa kuwa hukijui
4. Hapana sababu ya kuwa walinzi sio kufilisika bali nia kufukuzwa kidola
5. Hebu rejea takwimu za 'The Pastoralist Question' by Kemal Mustafa

 

[Companero]

Zakumi nakushangaa sana kuwa wewe ni kinara wa kuulalamikia utawala wa Nyerere na kuzilaani sera zake za operesheni sogeza ila kwenye hili la ufugaji unazifumbia macho sera zake zilizosababisha wafugaji wanaohama kitransihumansi hasa wa Kimaasai na Kibarabaig wawe wakimbizi katika nchi yao wenyewe - hebu ngoja nikulundikie bandiko hili linalochambua jinsi sera za ubepari wa kidola Tanzania ilivyoharibu mfumo yakinifu wa wafugaji wetu na kuwafanya waonekane hawana 'kwao' japo mnadai warudi 'kwao':

The above cited scuffles [between the State and Maasai], among others, shows how the state saw the way of life of the Maasai as an impediment on development rather than development in its own right. The formulation and implementation of the Tanzanian Livestock Development Policy followed similar lines. Despite of the-then president Nyerere (1967) earlier Maasai-sensitive quasi policy statement [on adopting developmental methods compatible with Maasai culture]that we find in the opening epigraph, it is reported that Nyerere claimed that Tanzanians could not continue with unscientific ‘nomadic' cattle methods in his 1981's call for "a national policy on the improvement of ranches and dairy farms" (Mustafa 1990: 102). The policy, which was premised on the modern theory of development known as modernization theory, was formally promulgated in 1983 and it sought to transform the ‘traditional' pastoralists such as the Maasai from living what was perceived as a simple subsistence life void of surplus into a ‘modern' life premised on capitalist accumulation.

It should be noted that this policy was preceded by the 1962 nationalisation of land policy in Tanzania – which expropriated grazing land - and the 1967 national policy on socialist rural development that sought to modernize Tanzania by moving people to cooperative villages, which were meant to be provided with modern social and economic services. This move to control livestock development, which was in line with the interest of modern capitalist accumulation and World Bank export-led development strategy, overlooked the Maasai's elaborate pattern of transhumant land-use and what Mustafa (1990) refers to as the fact that pre-capitalist pastoralists primarily considered cattle as means of production for producing values such as milk, meat and hides. The Tanzanian quasi-socialist state, in its push for state capitalist developmentalism at the expense of Maasai indigenous modes of development, was therefore impoverishing, marginalizing and even dissolving the very people it sought to develop as the following lamentation underscores:

They came to drive us out and take us to a bad place. And as you know, people are being squeezed together to villages. But how can cattle manage village life? Now we want to be saved. I mean, we have already seen how the state ranches and cultivators come and drive us out of a place if they find us there. Now where will we end up? They are continually driving us into the bad places. Perhaps it is the intention of the Government to finish off all these cattle of the Parakuyo? Look at how on the state ranches the numbers of cattle are not being reduced but instead are being increased in order to fully stock the ranches…Just look now at the children who don't have any milk because of these people who are driving us into the bush. Does this benefit anyone? Do you think we like this kind of thing? We are angry. Look at how thin I am. It is because I no longer get milk like I used to. Look at those steers of mine which used to be fat. They have been bitten by tsetse flies until they have become really thin. These are our problems. Tell the Government to look at the state we are in and tell them not to come again and force us to live in a place which is no good for cattle… If someone is living in an area which is good for cattle, then he should be left to stay there without being bothered again" (Parakuyo Maasai quoted in Mustafa 1990: 108-109)

No matter how good the state's intentions were, the above descriptions affirms Schneider's (1979) assertion that the East African governments, in viewing pastoralism as essentially irrelevant to development, did not understand the economic of the pastoralists and even if they understood, they did not know how to effect changes in the pastoral economies that will bring them in line with national development. This was due to the misinterpretations of cultural constraints on development and as a result, most of the development projects ended up as the one Hodgson (2001) has rightly dubbed ‘Devastating Development. '

This 'Devastating Development' was the last of post-colonial mega development project in Maasailand. According to Hodgson (2001), it was as series of projects over a ten-year period (1969-1979) that was funded by USAID even though Tanzania also paid the US dearly for the project. It was known as the Masai Livestock Development and Range Management Project. It failed in part because many of the thirty eight important assumptions on which the project objectives were based assumed willingness on the part of the Maasai to voluntarily change fundamental aspects of their lives when shown the advantage of alternative modes. As in one of its case that has been cited in the essay i.e. the case of the Parakuyo Maasai, both the USAID and the Tanzanian government mis-read the logic of their customary practices. For example the USAID " ‘experts' assumed that Maasai raised cattle for beef rather than milk" (Hodgson 2001: 218)

The modern nation-state, in overlooking or even undermining some rational way of life of its subjects, has been significantly responsible for the creation of ‘modern' cultural constraints on development. It's a pity that cultural imperialism has led to the situation whereby one can hardly walk the streets of major East African cities such as Dar-es-Salaam without seeing a lot of Maasai roaming these streets in search of minimum wage jobs such as those of being night watchmen in the houses of the elites.

SELECTED REFERENCES

Campbell, D. J. 1993. Land as ours, land as mine: Economic, political and ecological marginalisation in Kajiado district. In Being Maasai. Spear, T. & Waller, R. Mkuki na Nyota, Dar-es-Salaam.

Hodgson, D. L. 2001. Once intrepid warrior: Gender, ethnicity, and cultural politics of Maasai development. Indiana University Press, Indianapolis.

Mustafa, K. 1990. The pastoralist question. In Capitalism, socialism and the development crisis in Tanzania. O'Neill, N. & Mustafa, K. (eds.).Avebury, Hants.

Ndagala, D. K. 1992. Territory, pastoralists, and livestock: Resource control among the Kisongo Maasai. Acta Universitatis Upsaliensis, Uppsala.

Nthomang, K. 2001. Exploring the indigenous/autochthonous minefield: Social policy and the marginalisation of indigenous people in Africa. In Africa's indigenous peoples: ‘First peoples' or ‘marginalised minorities?' Barnard, A. & Kenrick, J, (ed.) University of Edinburgh Center of African Studies, Edinburgh.

Nyerere, J. K. 1967. Socialism and Rural Development. Government Printers, Dar-es-Salaam.

Salvadori, C. & Fedders, A. 1973. Maasai. Collins, London.

Schneider, H. K. 1979. Livestock and equality in East Africa: The economic basis for social structure. Indiana University Press, Bloomington.

Shivji, I. G. & Kapinga, W. B. 1998. Maasai rights in Ngorongoro, Tanzania. Hakiardhi Dar-es-Salaam

Spencer, P. 2003. Time, space, and the unknown: Maasai configurations of power and providence. Routledge, London.

Tignor, R. L. 1976. The colonial transformation of Kenya: The Kamba, Kikuyu, and Maasai from 1900 to 1939. Princeton University Press, New Jersey.

Zeleza, T. 1994. Maasai. The Rosen Publishing Group, New York.

------------------------------------
"Kwangu wapi?" - Mabala

 

[Lole Gwakisa]

Lole Gwasika,
Mkuu hata sijui nisema kitu gani hapa upate kuelewa.. Mifugo haileti wala kusababisha jangwa hata siku moja...Binadamu ni hatari zaidi ya Wanyama. Kama kweli maneno yako basi kwa hesabu ya wanyama waliopo Serengeti leo hii lingekuwa jangwa kubwa badala yake ni sehemu yenye rutuba kuliko maeneo mangi ya tanzania. Nyie mnaokata miti kwa ajili ya mkaa na kuni zakupikia ndio mnasababisha majangwa..

Mkuu Mkandara huna haja ya kujieleza sana kama behind ya maelezo yako hakuna kitu.
FACT: Hakuna mtu anabaguliwa Tanzania
FACT:Wafugaji wengi hawafugi kitaalam hivyo wanaranda randa kule kuliko na nyasi
FACT:Wafugaji walio hama toka MAKWAO sasa hivi wana mifugo mingi kuliko wale waliobaki MAKWAO
FACT: Ardhi original za wafugaji huko sehemu za ARusha, Kiteto,Shinyango na sehemu za Taboro zimegeuka kuwa majangwa
FACT: Sasa hivi we are witnessing MAPIGANO kati ya wafugaji na wakulima au UHARIBIFU MKUBWA wa mazingira katika kona mbali mbali nchini kama Ihefu, Mbarali,Kilosa etc

Sasa mkuu Mkandara make your own conlusions from these FACTS.
YEs ,kuna wakora wana kata miti hasa karibu na major population concentrations kama miji.This is yet another dimension to the malady facing us.

 

[Companero]

Hizo MYTHS ni FACTS kwa MUJIBU wa NANI?

 

[Lole Gwakisa]

Hizo MYTHS ni FACTS kwa MUJIBU wa NANI?

Two years ago kuna jamaa waliambiwa kule South East Asia kuwa a major Tsunami linakuja kutokana na utabiri.Wao wakasema it is a myth kwa vile wameona mengi.
They never lived to prove themselves wrong because they died not knowing what hit them.

 

[Companero]

Two years ago kuna jamaa waliambiwa kule South East Asia kuwa a major Tsunami linakuja kutokana na utabiri.Wao wakasema it is a myth kwa vile wameona mengi.They never lived to prove themselves wrong because they died not knowing what hit them.

Jibu swali. Acha kujificha nyuma ya pazia la Tsunami. Hiyo haikuwa myth bali ilikuwa fact kwa mujibu wa tafiti za satelaiti. Sasa hizo ulizobandika ni facts kwa mujibu wa nani? Wa tafiti zako? Au kwa mujibu wa hisia zako za kikabila?

Rejea tafiti hizi hapo chini kuhusu mapigano ya Kilosa na Uhamishaji wa Ihefu - ukiweza kuzisoma zingatia historia ya sera ya ufugaji uone hao wafugaji wamehamishwa/fukuzwa mara ngapi na dola yenu kutokana na uimla wenu!

www.hakiardhi.org/HA-Docs/facts.pdf

Haki Ardhi - Archives

 

[mwakatojofu]

tz hii ni yetu sote. mmasai au msukuma anaweza enda mbeya au mtwara akafuga na kulima. waooo. anaweza nunua ardhi toka kwa mwenyeji wa kule au akikuta sehemu 'haina mwenyewe' anaweza kujitwalia.

kwasasa ni wakenya, waganda, wanyarwanda na wengineo ambao si watz ndo hawana ruhusa hiyo

lakin ni ushenzi wa hali ya juu na ukosefu wa ustaarabu iwe umasaini au usukuman au unyakyusani au umatumbin au upogoroni au pengine popote kumvumilia au kumwachia mfugaji ambaye analisha mifugo yake kwenye mashamba ya wenzie.

hii haikubaliki popote

 

[Lole Gwakisa]

Jibu swali. Acha kujificha nyuma ya pazia la Tsunami. Hiyo haikuwa myth bali ilikuwa fact kwa mujibu wa tafiti za satelaiti. Sasa hizo ulizobandika ni facts kwa mujibu wa nani? Wa tafiti zako? Au kwa mujibu wa hisia zako za kikabila?

Rejea tafiti hizi hapo chini kuhusu mapigano ya Kilosa na Uhamishaji wa Ihefu - ukiweza kuzisoma zingatia historia ya sera ya ufugaji uone hao wafugaji wamehamishwa/fukuzwa mara ngapi na dola yenu kutokana na uimla wenu!

www.hakiardhi.org/HA-Docs/facts.pdf

Haki Ardhi - Archives

Mkuu Companero some facts like those that I have listed are like walking in the sun.If you cant see the light then you must be blind!!

 

[Lole Gwakisa]

lakin ni ushenzi wa hali ya juu na ukosefu wa ustaarabu iwe umasaini au usukuman au unyakyusani au umatumbin au upogoroni au pengine popote kumvumilia au kumwachia mfugaji ambaye analisha mifugo yake kwenye mashamba ya wenzie.

hii haikubaliki popote

Malafyale mwakatojofu you could'nt put it more vivid for those that are hard of understanding.I suppose simpler statements however crude may help to drive the poit home.

 

[Companero]

Lole the Civilizer, so you are the one in the light and 'they' - and I - are in the dark? No wonder you have simplistic solution for a complex historical problem. Ok Mr. Modernizer go ahead and create 'awareness' and 'sensitize' 'them' as the colonialists and devolepmantalists have done for the last 100 years or so and let us see if you will be lucky enough to resolve the problem. Gosh, our arrogant westernized experts are too blind in their modernist zeal to see the bridge of local/indegineous knowledge! Its a pity indeed; I wonder what kind of education we give to our experts if they can't contextualize a complex local problem in its historical, social and political dimension!Mwalimu Nyerere was right after all when he said that we need 'Education for Liberation'!

"Decolonize the mind" - Ngugi wa Thiong'o

 

[Lole Gwakisa]

Lole the Civilizer, so you are the one in the light and 'they' - and I - are in the dark? No wonder you have simplistic solution for a complex historical problem. Ok Mr. Modernizer go ahead and create 'awareness' and 'sensitize' 'them' as the colonialists and devolepmantalists have done for the last 100 years or so and let us see if you will be lucky enough to resolve the problem. Gosh, our arrogant westernized experts are too blind in their modernist zeal to see the bridge of local/indegineous knowledge! Its a pity indeed; I wonder what kind of education we give to our experts if they can't contextualize a complex local problem in its historical, social and political dimension!Mwalimu Nyerere was right after all when he said that we need 'Education for Liberation'!

"Decolonize the mind" - Ngugi wa Thiong'o

Companero ,my friend ,what is so complex in a nomad walking all the way from Arusha ,Kiteto, Handeni to Kilosa now, on the way to Lindi insearch of pastures?
In his wake he leaves behind a wasteland devoid of flora and fauna.Erosion does the rest.
It does not take a genius to note that this cant go on, and as aptly put,UFUGAJI HUU SIO ENDELEVU.
Leave Nyerere out of this issue and if he were alive today I am sure he would have spoken against the obvious land degradation.
Those guys fighting for their lives in Kilosa need immediate help, NOT pamphlets.

 

[Companero]

L(Ole) S/he, the pastoralist whom you call a nomad, didn't just walk - he was evicted and forced to wander as a pariah in his/her own country of Tanzania - the so called African haven of peace. People have researched the matter over and over again, even the Dean of the Faculty of Law at UDSM got a PhD on that topic - it is entitled EVICTIONS AND THE RIGHTS OF PEOPLE IN CONSERVATION AREAS IN TANZANIA. Now if you don't see any complexity in that history of forced migration and internal displacement, that is, if you don't see any factual thing in research that have been scholarly peer reviewed and have thus stood the litmus test of academic excellency and truthfulness then keep being blind until you meet the Lord on the Road to Damascus then, and only then you, will be able to sing 'I once was Blind but Now I see' and, finally, you will stop persecuting wafugaji!

 

[MzalendoHalisi]

Companero,

On a very serious note, hawa wafugaji wamekuwa wanatumiwa na reserchers for academic purposes na ni shame pia kuona watu wengi hapa wamepata PhD ila hali yao hawa wafugaji imekuwa hivyo hadi leo!!

Kila mtu amechangia ktk hali waliyo nayo leo!

sasa nini practically tufanye? tuweke academia pembeni kwanza!

 

[Companero]

Praktikali, acheni kuwasumbua wafugaji na tabia yenu ya kujifanya mnajua shida na mahitaji yao kuliko wao wanavyojua! Na hasa muache hiyo tabia yenu ya kikoloni na kimishionari ya kujifanya mnataka 'kuwasaidia'! Hivi kwa nini mnadhani ninyi ndio mna 'msaada' wakati hata mtazamo wenu unaonesha kabisa kuwa mnawadharau wafugaji na historia inaonesha misaada iliyojaa kasumba za kimagharibi toka enzi za TX hadi enzi za DFP ndio imeangamiza jamii yetu? Why do you think you are 'saviours' of pastoralists?

 

[MzalendoHalisi]

tunafurahia supu safi kweli..ila wengine tuko mijini tunapiga tu box!

Tulishaacha mawazo/kasumba za Magh. halafu tufanyeje kwa wafugaji wetu?

Assuming mimi sasa ni mfuasi (Pro-pasturalists) je tupige tu filimbi? hadi lini?

Nini kifanyike? mazao ya watu yakivamiwa je wote wakae kimya?