Utendi wa Mikidadi na Mayasa

Wiki hii, bila kutegemea, nimevutiwa na wazo la kusoma Utendi wa Mikidadi na Mayasa. Ninazo tendi kadhaa, kuanzia za zamani kama vile Mwana Kupona, Fumo Liongo, na Ras il Ghuli, hadi za enzi zetu hizi. Ninapenda kuzisoma na kuzitafakari, sambamba na tungo za aina hiyo za mataifa mengine, kama vile Gilgamesh, Iliad na Odyssey, Sundiata, na Kalevala.

Nimeusikia Utendi wa Mikidadi na Mayasa tangu zamani. Sijui lini nilinunua nakala yangu ya utendi huu, lakini sikupata wasaa wa kuusoma. Kwa kuupitia haraka haraka, nimeona kuwa una mambo yanayofanana na yale yaliyomo katika tendi zingine maarufu za ki-Swahili kama Ras il Ghuli. Kwa mfano, dhamira ya mapigano kama njia ya kuthibitisha ushujaa imejengeka katika Utendi wa Mikidadi na Mayasa, kama ilivyo katika Utendi wa Ras il Ghuli.

Mayasa ni shujaa mwanamke anayenikumbusha shujaa mwanamke aitwaye Dalgha katika Utendi wa Ras il Ghuli. Wote wawili ni wapiganaji hodari na hatari sana, ambao yeyote anayetaka kuwaoa sherti kwanza apigane nao na kuwashinda. Hata ungekuwa mwanamme hodari na jasiri kiasi gani, kupambana nao ni kama kujitakia aibu au kifo.

Baada ya kuonja mvuto wa  Utendi wa Mikidadi na Mayasa, ninajizatiti kuusoma kikamilifu. Nikiweka nidhamu nikamaliza kuusoma, nitafurahi kuandika juu yake katika blogu hii, angalau kifupi, kama nilivyoandika juu ya Tenzi Tatu za Kale.

Kitabu Changu Bado Kiko Maoneshoni

Nimepita tena katika duka la vitabu la hapa chuoni St. Olaf, kama ilivyo kawaida yangu, kuangalia vitabu vipya, na pia kuangalia vitabu ambavyo maprofesa wa masomo mbali mbali wanapangia kufundisha.

Katika kuzunguka humo dukani, nilipita tena sehemu ambapo vinawekwa vitabu vilivyoandikwa na maprofesa wa chuo hiki. Kabla sijafika kwenye sehemu hiyo, macho yangu yalivutiwa na kitabu change cha Matengo Folktales, ambacho kilikuwa bado kiko sehemu maalum vinakowekwa vitabu ambavyo uongozi wa duka huamua kuvipa fursa ya kuonekana vizuri zaidi kwa kipindi fulani, kama nilivyowahi kuelezea katika blogu hii.

Kuna mambo yanayonigusa kila niingiapo katika duka hili la vitabu na maduka mengine ya vitabu popote hapa Marekani. Kubwa zaidi ni jinsi wahudumu wanavyokuwa ni watu makini katika masuala ya vitabu. Wanajua habari za vitabu, na wanaweza kukuelimisha kwa namna mbali mbali. Hawako katika kazi hii kwa kubahatisha au kwa kubabaisha. Wanajua wanachokifanya. Unaweza kuingia katika duka la vitabu hapa Marekani bila mpango wa kununua kitabu, lakini ukianza kuongea na wahudumu, unaweza kujikuta umeelimishwa kuhusu vitabu fulani ukaishia kununua.

Katika haya maduka ya vyuo, nimeona wana huu utaratibu wa kuwa na sehemu ya kuweka vitabu vilivyoandikwa na maprofesa wa vyuo hivyo, na pengine pia vitabu vya watu waliohitimu zamani, ambao huitwa "alumni" (wanaume) au "alumnae" (wanawake). Ni namna mojawapo ambayo taasisi hizo huwatambua na kuwaenzi waalimu na wahitimu. Nami najisikia vizuri kama profesa wa chuo hiki cha St. Olaf kuwa kazi zangu zinatambuliwa, vikiwemo vitabu.

Kwa upande wa biashara, naona kuwa haya maduka ya vitabu ya vyuo vya Marekani yanaonyesha ubunifu wa kibiashara kwa kuweka vitabu vyetu namna hiyo. Mbali  ya wanafunzi, tuna wageni wengi wanaopita hapa chuoni kila siku, wakiwemo wazazi wa wanafunzi, wahitimu wa zamani, na wale wanaokuja kuangalia ubora wa chuo ili wawalete vijana wao kusoma hapa. Duka la vitabu ni sehemu moja muhimu wanamoingia. Humo wanakuwa na fursa ya kununua vitabu vyetu hasa inapokuwa kwamba wamesikia habari zetu. Kwa mfano, duka la St. Olaf limeshauza nakala mia kadhaa za vitabu vyangu.

Hayo ni baadhi ya mambo niliyojifunza katika suala hili ambayo nimeona niyaweke katika blogu yangu, kwa lugha rahisi kabisa. Labda yanaweza kuwa na manufaa kwa vyuo nchini mwangu.

Kutafsiri Fasihi

Dhana ya tafsiri si rahisi kama inavyoaminika na jamii. Wataalam wanaijadili, kwa misimamo tofauti. Kuna vitabu na makala nyingi juu ya nadharia za tafsiri na shughuli ya kutafsiri. Kati ya vitabu vyangu, kuna ninachopenda kukipitia, kiitwacho Theories of Translation, ambacho ni mkusanyo wa insha za watu kama Johann Wolfgang von Goethe, Friedrich Nietzsche, Walter Benjamin, Roman Jakobson, Michael Riffaterre na Jacques Derrida.

Insha hizi zinafikirisha. Jose Ortega y Gasset, kwa mfano, anasema kuwa kutafsiri ni jambo lisilowezekana. Ni kama ndoto. Ni kujidanganya. Walter Benjamin anauliza masuali mengi magumu. Derrida, katika insha yake juu ya Mnara wa Babel, iliyotafsiriwa na Joseph F. Graham, anaandika:

          The "tower of Babel" does not merely figure the irreducible multiplicity of tongues; it exhibits an incompletion, the impossibility of finishing, of totalizing, of saturating, of completing something on the order of edification, architectural construction, system and architectonics. What the multiplicity of idioms limits is not only a "true" translation, a transparent and adequate inter-expression, it is also a structural order, a coherence of construct. There is often (let us translate) something like an internal limit to formalization, an incompleteness of constructure. It would be easy and up to a certain point justified to see there the translation of a system in deconstruction.
          One should never pass over in silence the question of the tongue in which the question of the tongue is raised and into which a discourse on translation is translated.

Kutokana na uzoefu wangu wa kutafsiri hadithi za jadi za ki-Matengo, nami nimeanza kuelezea suala la kutafsiri hadithi. Ninatafsiri pia mashairi ya ki-Ingereza kwa ki-Swahili na mashairi ya ki-Swahili kwa ki-Ingereza. Ninawazia kujijengea msingi wa kuandika zaidi kuhusu kazi ya kutafsiri, na ndoto yangu hatimaye ni kutafsiri Utenzi wa Ras il Ghuli. Ninaamini kwamba kuutafsiri utenzi huu utakuwa ni mtihani mkubwa kuliko yote ambayo nimejaribu kufanya, na kitakuwa ni kipimo thabiti cha uwezo wangu. Ninahamasika na namna mabingwa kama Richmond Lattimore na Robert Fagles walivyotafsiri tenzi za The Iliad na The Odyssey.

Jana Nilikwenda Kusimulia Hadithi

Jana jioni nilikwenda Maple Grove, Minnesota, kwenye sherehe ya watu wa Liberia ya kumbukumbu ya kuzaliwa mtoto. Nilikuwa nimealikwa kusimulia hadithi, kama nilivyoandika katika blogu hii.

Nilifika saa moja jioni, kama nilivyotegemewa, nikakuta sherehe zimeshamiri. Watoto walikuwa katika michezo, na watu wazima walikuwa katika mazungumzo.  Baada ya kukaribishwa kuongea, nilijitambulisha kifupi, nikashukuru kwa mwaliko. Nilifurahi kumwona binti mdogo ambaye alikuwa amehudhuria niliposimulia hadithi katika tamsha la Afrifest. Yeye na mama yake, ambaye alikuwa mwenyeji wangu hiyo jana, ndio watu pekee nilowafahamu.

Nilijiandaa kusimulia hadithi kutoka Afrika Magharibi. Nilisimulia hadithi moja kuhusu urafiki baina ya Chura na Buibui ("Frog and Spider") na ya pili juu ya mhusika aitwaye Pesa ("Money").

Baada ya kusimulia hadithi ya Chura na Buibui, nilitumia muda kuwauliza watoto mawazo yao kuhusu hadithi hiyo. Hawakusita kujieleza. Sikushangaa, kwani katika uzoefu wangu wa kuwasimulia watoto hadithi hapa Marekani, nimeona kuwa wanapenda kuelezea maoni yao kuhusu tabia za wahusika, maudhui, na kadhalika.

Vile vile, kabla ya kusimulia hadithi ya pili, nilisema kuwa iwapo watoto wanapenda kuendelea na michezo yao wafanye hivyo, na wale ambao wanapenda kusikiliza hadithi nyingine, wabaki. Nilisema hivyo kwa kuona kuwa watoto wengine walikuwa wadogo mno, ambao hupenda kubadili shughuli mara kwa mara. Sio rahisi kuwakalisha wakakusikiliza kwa zaidi ya dakika 20.

Nilisimulia hadithi ya pili, ambayo ni ndefu zaidi kidogo kuliko ile ya kwanza. Ilifaa kabisa kwa watoto wenye umri mkubwa zaidi na kwa watu wazima.

Baada ya hapo, nilisema kuwa ninashughulika na kurekodi na kutafsiri hadithi za jadi, nikawaonyesha kitabu cha Matengo Folktales. Mtu mmoja aliuliza iwapo kinauzwa, nami nikamkubalia. Kwa bahati nzuri nilikuwa na nakala za ziada, na watu walizinunua. Sina shaka kwamba watazifurahia hadithi hizo pamoja na uchambuzi wangu.

Safari ya jana nitaikumbuka miaka ijayo. Unaweza kusoma taarifa nyingine niliyoandika katika blogu ya ki-Ingereza.

Waumini Waikumbuka Hotuba Niliyotoa Lands Lutheran Church

Niliwahi kuandika katika blogu hii kuhusu hotuba niliyotoa tarehe 11 Aprili, 2015, katika mkutano wa waumini wa Sinodi ya Minnesota ya Kusini Mashariki ya Kanisa la ki-Luteri la Marekani. Nimeona ripoti fupi ya hotuba katika jarida la kanisa la First Lutheran la mjini Red Wing, Minnesota, The Spire (July/August 2015) uk. 4. Ninaiweka hapa kwa kumbukumbu yangu.

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CANNON RIVER CONFERENCE REPORT

In April some representatives from First Lutheran, United Lutheran, and St. Paul’s Lutheran attended the women’s Cannon River Conference in Zumbrota. There was a very thorough explanation of the history of the beginnings of the Lutheran church in this area of the country, so there was less time for the main speaker, Joseph Mbele, a St. Olaf professor.

Besides teaching, Professor Mbele works with groups in the area to mediate cultural conflicts. He asked us to look at the positive and the potential in all people; do not rush to judgment. What is natural in one culture may not be correct in another, and what is an issue in one culture might not be an issue in another. 

For example, in Faribault the storekeepers were upset because the Somali men stood in front of the stores or nearby and talked. The storekeepers felt this was loitering and bad for business. In Africa this was the custom to talk together outside stores and it was considered impolite to make a quick purchase and leave. Americans are very concerned about being on time. In Africa it is considered rude to rush by people and not talk to them, and in small villages many are related. On the way to a meeting an African might stop and talk to a number of people, and probably will arrive late to a meeting.

Other examples: In Brooklyn Park other residents were complaining about loud music. In Africa everyone in the small town is invited to a wedding and no invitations are sent out. Child raising views are quite different too; Africans take the phrase, “It takes a village” quite literally. Everyone is supposed to help watch the kids while Americans believe they should only watch their own children and don’t want any help from other people. 

Professor Mbele wrote a book about some of these differences, Africans and Americans: Embracing Cultural Differences, which we purchased for the church library.

The next meeting of the Cannon River Conference will be held in April 2016 at St. Paul’s Lutheran Church in Red Wing with United and First assisting.

Respectfully submitted,
Nancy Thorson, FLCW President

Shairi la "The Layers" la Stanley Kunitz na Tafsiri Yangu

Tarehe 9 Machi, 2005, nilipata ujumbe kutoka kwa Dr. Arthur Dobrin, mwandishi na profesa katika Chuo Kikuu cha Hofstra, New York, akiniulizia iwapo ningekubali kulitafsiri kwa ki-Swahili shairi la Stanley Kunitz liitwalo "The Layers." Aliniambia kuwa inaandaliwa sherehe ya kumbukumbu ya miaka 100 ya kuzaliwa kwa Stanley Kunitz na kwamba tafsiri za shairi hili katika lugha mbali mbali zitawasilishwa kama sehemu ya kumbukumbu. Aliambatanisha shairi hilo katika ujumbe wake.

Sikuwa ninalifahamu shairi hilo. Jina la Stanley Kunitz huenda nilikuwa nalifahamu kwa mbali, lakini sidhani kama nilikuwa nimesoma mashairi yake. Katika mazingira hayo yaliyokuwa mithili ya giza akilini mwangu, nililisoma shairi la "The Layers" nikakubali kulitafsiri, ingawa niliona ingekuwa kazi ngumu.

Kazi ya kutafsiri haikuwa rahisi, kutokana na jinsi fikra na taswira zilivyosukwa katika shairi hili. Ingawaje kwa ujumla ni shairi linaloelezea mawazo ya mzee anayeangalia maisha aliyopitia pamoja na magumu yake na mabadiliko yake, nilivutiwa na msisitizo wake kuwa kuna kiini cha uwepo wake ambacho amekuwa akipambana kukihifadhi salama katika hali zote alizopitia, ambazo zimejengeka na kulaliana nafsini mwake kama matabaka. Hata hivi kuna dhana tata kadhaa katika shairi hili ambazo huenda hata mtunzi mwenyewe zilimwia vigumu kuzielezea.

Tangu nitafsiri shairi la "The Layers," mara moja moja nimekuwa nikilikumbuka. Stanley Kunitz mwenyewe alifariki mwaka 2006 akiwa na umri wa miaka 101. Ni mmoja wa washairi maarufu kabisa wa -Marekani. Jana jioni niliingia mtandaoni nikaona video yake akisoma "The Layers." Niliguswa na usomaji wake, nikaamua kuitafuta tafsiri niliyofanya mwaka 2005, pamoja na video, kama nilivyoweka hapa. Kama unakifahamu ki-Ingereza na ki-Swahili vizuri sana, utakubaliana nami kuwa kuthubutu kutafsiri kazi ya fasihi ni kama kujipalia mkaa au kucheza na moto.





 THE LAYERS

I have walked through many lives,
some of them my own,
and I am not who I was,
though some principle of being
abides, from which I struggle
not to stray.
When I look behind,
as I am compelled to look
before I can gather strength
to proceed on my journey,
I see the milestones dwindling
toward the horizon
and the slow fires trailing
from the abandoned camp-sites,
over which scavenger angels
wheel on heavy wings.
Oh, I have made myself a tribe
out of my true affections,
and my tribe is scattered!
How shall the heart be reconciled
to its feast of losses?
In a rising wind
the manic dust of my friends,
those who fell along the way,
bitterly stings my face.
Yet I turn, I turn,
exulting somewhat,
with my will intact to go
wherever I need to go,
and every stone on the road
precious to me.
In my darkest night,
when the moon was covered
and I roamed through wreckage,
a nimbus-clouded voice
directed me:
"Live in the layers,
not on the litter."
Though I lack the art
to deciper it,
no doubt the next chapter
in my book of transformations
is already written.
I am not done with my changes.


MATABAKA

Nimepitia maisha mengi,
baadhi yakiwa yangu,
na mimi si yule nilokuwa,
japo msingi fulani wa kuwa
ungali, ambao nakazana
kutouacha.
Niangaliapo nyuma,
kama niwajibikavyo kuangalia
kabla sijakusanya nguvu
za kuendelea na safari yangu,
naona nguzo za maili barabarani zikizidi kufupika
kuelekea mbali upeoni mwa macho
na mioto ikiwaka kidhaifu
katika makambi mahame,
ambayo juu yake malaika wasaka nyama
wanaruka kwa mabawa mazito.
Oh, nimejigeuza kabila
kutokana na mapenzi yangu ya dhati,
na kabila langu limetawanyika!
Moyo utaridhikaje
na shehena yake ya maafa?
Katika upepo uvumao
vumbi ovu ambalo ni marafiki zangu,
wale ambao waliachika njiani,
linaumiza uso wangu.
Hata hivyo, napinduka, napinduka,
nikifurahi kiasi,
na nia yangu thabiti ya kuelekea
kokote kunakolazimu,
na kila jiwe barabarani
ni la thamani kwangu.
Katika usiku wangu wa giza sana,
mwezi ukiwa umefunikwa
nami nikirandaranda katika yaliyoharibiwa,
sauti ya nyepesi kama wingu
iliniongoza:
"Uishi baina ya rusu
si juu ya takataka."
Japo sina ufundi
wa kuitafsiri,
hakuna shaka sura ifuatayo
katika kitabu changu cha mabadiliko
tayari imeshaandikwa.
Sijahitimisha mabadiliko yangu.

 translation by Joseph L. Mbele

Nimealikwa Kusimulia Hadithi

Leo nimepata ujumbe kutoka kwa mama mmoja m-Liberia aishiye hapa Minnesota. Amejitambulisha kwamba tulikutana katika tamasha la Afrifest, akauliza iwapo nitaweza kwenda kusimulia hadithi mjini Maple Grove tarehe 14 mwezi huu, katika sherehe ya kumbukumbu ya kuzaliwa mtoto.

Nilielezea katika blogu yangu ya ki-Ingereza nilivyosimulia hadithi katika tamasha la Afrifest, hapa na hapa. Nilisimulia hadithi mbili kutoka katika kitabu cha Matengo Folktales. Mama aliyeniletea mwaliko wa tarehe 14 amenikumbusha kwamba mtoto wake na wengine walioshuhudia hadithi zangu katika Afrifest walivutiwa na wanataka nikasimulie tena.

Hii itakuwa mara yangu ya kwanza kusimulia hadithi katika mkusanyiko wa wanafamilia na marafiki zao, katika sherehe ya kifamilia. Nimezoea kusimulia katika vyuo. Nitatumia sehemu ya muda nitakaokuwa nao kuelezea dhima ya hadithi katika jadi za wa-Afrika na wanadamu kwa ujumla, halafu nitasimulia hadithi, na kisha nitawahimiza wasikilizaji kusaidia kuichambua hadithi nitakayosimulia. Ninawazia kusimulia hadithi kutoka Afrika Magharibi, labda Liberia, Senegal, au Burkina Faso, zilizomo katika kitabu cha West African Folktales.

Hadithi za jadi ni hazina yenye mambo mengi, kama vile falsafa, mafundisho kuhusu saikolojia na tabia za wanadamu, kuhusu mema na mabaya. Ziko zinazosikitisha, zinazofurahisha na kuburudisha, na zinazochemsha bongo, kama zile ziitwazo kwa ki-Ingereza "dilemma tales." Zote ni muhimu katika maisha ya wanadamu, kama nilivyojaribu kuelezea katika kitabu cha Matengo Folktales.

Tafsiri ya "Nyang'au," Shairi la Haji Gora Haji

Kwa siku kadhaa sasa, nimekuwa nikisoma Kimbunga, kitabu cha mashairi ya Haji Gora Haji wa Zanzibar. Sambamba na kusoma, nimevutiwa na wazo la kujaribu kuyatafsiri baadhi. Nimeshatafsiri shairi la "Kimbunga." Leo nimeona nitafsiri "Nyang'au." Ni shairi linalohusiana na fasihi simulizi, kama yalivyo mashairi na maandishi mengine kadhaa ya Haji Gora Haji. Kwa kuwawezesha wasomaji wa ki-Ingereza kuonja utunzi wa Haji Gora Haji, ninategemea kuchangia kumtangaza ulimwenguni mshairi huyu mahiri. Anastahili kuenziwa kwa kila namna.

Yeyote anayekijua ki-Swahili vizuri, na pia ki-Ingereza, atajionea ugumu wa mtihani niliojipa wa kutafsiri shairi hili. Ingawa nimejitahidi sana, siwezi kusema ninaridhika na tafsiri yangu. Jaribu nawe kulitafsiri shairi hili, upate maumivu ya kichwa, na pia raha ukifanikiwa.

                              
                               Nyang'au

1.        Fisi alikichakani, mtu kapita haraka
          Kwa vile yuko mbiyoni, mkono unakwepuka
          Ndipo akatumaini, karibu ya kuanguka
          Mate yakimdondoka, kwa tamaa ya mkono

2.       Kayanowa yake meno, tayari na kujiweka
          Ukidondoka mkono, afike na kuudaka
          Ajipatie vinono, ale na kufaidika
          Mate yakimdondoka, kwa tamaa ya mkono

3.       Kafata huku na kule, hakuwa mwenye kuchoka
          Fisi nyuma mtu mbele, endako ajipeleka
          Kungoja mkono ule, apate kunufaika
          Mate yakimdondoka, kwa tamaa ya mkono

4.       Hakujuwa kama vile, mkono kupeperuka
          Ndiyo yake maumbile, si kwa kuwa wakwanyuka
          Kafatia vile vile, kwa tamaa kumshika
          Mate yakimdondoka, kwa tamaa ya mkono

5.        Yule anayemfata, anakokwenda kafika
          Ndoto aliyoiota, ikakosa uhakika
          Mkono hakuupata, bure alihangaika
          Majuto yakamfika, hakuupata mkono


                                The Hyena

1.        The hyena was in the bush, when a man hurried past
          Speeding as he was, his arm flagged about
          Raising the hyena's hopes that soon it would fall off
          He kept salivating, hungering for the arm

2.        He sharpened his teeth, positioning himself properly
          So that when the arm fell off, he should promptly catch it
          And enjoy a tasty treat, eating to satisfaction
          He kept salivating, hungering for the arm

3.        He followed hither and thither, not one to tire of striving
          Coming behind with the man ahead, the hyena trailed the man
          Waiting for that arm, hoping to feast on it
          He kept salivating, hungering for the arm

4.        Little did he know, that for the arm to flap about
          Was its natural wont, no harbinger of dismemberment
          He nevertheless kept following, choking with desire
          He kept salivating, hungering for the arm

5.        The one he was following, reached his destination
          The dream he had been dreaming, ended in uncertainty
          The arm he failed to get, in vain had he striven
          Deep regrets assailed him, for failing to get the arm.

"Equal Rights:" Wimbo wa Peter Tosh

Mimi ni shabiki mkubwa wa miziki ya aina mbali mbali, ikiwemo "reggae." Kati ya wana "reggae ninaowapenda sana ni Peter Tosh wa Jamaica, ambaye ni marehemu sasa. Wimbo wake mojawapo niupendao sana ni "Equal Rights." Nilianza kuusikia wimbo huu miaka zaidi ya 30 iliyopita. Ujumbe wake ni chemsha bongo ya aina fulani. Anasema "I don't want no peace; I need equal rights and justice," yaani "Sitaki amani; nahitaji usawa kwa wote na haki."

Hifadhi ya Majengo ya Kihistoria

Miezi kadhaa iliyopita, niliposikia kuwa jengo la CCM mtaa wa Lumumba, Dar es Salaam, limebomolewa ili kujengwa jengo la kisasa, nilifadhaika. Niliwazia utamaduni ninaouona hapa Marekani wa kuhifadhi majengo ya kihistoria. Nimeona katika miji wanahifadhi maeneo wanayoyaita "historic districts." Mfano ni picha zinazoonekana hapa, ambazo nilipiga mjini Faribault. Ninaona maeneo haya katika miji mingine pia.

Maeneo ya kihistoria, yenye majengo ya zamani, ni kumbukumbu ya historia ambayo inastahili kuhifadhiwa kwa ajili ya vizazi vijavyo. Vile vile, ni kivutio kwa watalii. Kwa mtazamo huo, nililiwazia jengo la awali la CCM Lumumba. Lilikuwa na umuhimu wa pekee katika historia za harakati za kupigania Uhuru. Ni jengo ambamo TANU ilizaliwa. Ni urithi wetu sote wa-Tanzania.

Sijui ni nani walioamua kulibomoa na kwa nini. Sijui kwa nini hawakutafuta sehemu nyingine ya kujenga hilo jengo la kisasa. Ninafahamu kuwa majengo yanaweza kuzeeka mno yakawa si salama kwa watu kuingia. Papo hapo, ninafahamu kuna aina za ukarabati ("restoration") zinazowezekana na jengo likabaki salama. Sidai kwamba nina sababu zaidi ya hizo nilizotoa, na labda mtu ataweza kusema kuwa sababu zangu ni zile ambazo kwa ki-Ingereza huitwa "sentimental."