{"id":3119628,"date":"2013-11-01T03:00:28","date_gmt":"2013-11-01T07:00:28","guid":{"rendered":"https:\/\/www.friendsjournal.org\/basho-ajiunga-na-mapambano-yetu\/"},"modified":"2013-11-01T03:00:28","modified_gmt":"2013-11-01T07:00:28","slug":"basho-ajiunga-na-mapambano-yetu","status":"publish","type":"post","link":"https:\/\/www.friendsjournal.org\/sw\/basho-ajiunga-na-mapambano-yetu\/","title":{"rendered":"Bash\u014d Ajiunga na Mapambano Yetu"},"content":{"rendered":"

Hatua ya kwanza ya amani ni kusimama tuli katika Nuru.
\n– George Fox<\/em><\/p><\/blockquote>\n

\"Matsuo_Basho_by_Sugiyama_Sanpu_wikipedia_commons\"Mwanzilishi<\/span> wa Jumuiya ya Kidini ya Marafiki aliandika haya katika 1653. Kwa upande mwingine wa dunia, mvulana mwenye umri wa miaka tisa ambaye angejulikana kama Matsuo Bash\u014d alikuwa akilelewa katika mji wa ngome ya Japani. Mnamo 1689, aliendelea na safari yake maarufu hadi Kaskazini mwa Kina cha kisiwa cha Honshu cha Japani. Mwaka huo huo, Uingereza ilipitisha Sheria ya Kuvumiliana, na kumaliza miongo kadhaa ya mateso ya Marafiki. George Fox alikufa mwaka wa 1691, na Mjapani aliyeishi wakati huo naye akafa miaka mitatu baadaye. <\/p>\n

Bash\u014d ni maarufu kwa mashairi yanayoelezea heshima kwa maisha kwa suala la vyura, wadudu, na upweke, ingawa pia aliandika mistari ya heshima kubwa kwa ubinadamu. Mashairi yake ya asili isiyo na utu na mistari ya upweke ya kusikitisha imetafsiriwa, lakini si beti zake za kibinadamu, kwa hivyo Bash\u014d amepata sifa ya kuwa ”mtu asiye na utu, aliyejitenga, na mwenye malengo.” Mashairi ya Bash\u014d kuhusu wanawake na watoto, kazi na maisha ya nyumbani, na huruma kwa watu ni urithi wenye nguvu ambao ungeweza kumlisha mtu yeyote Duniani\u2014kama tu yeyote angejua kuyahusu. <\/p>\n

Nimesoma Bash\u014d kwa miaka 30, na kugundua hatua kwa hatua mamia kadhaa ya mashairi ya kibinadamu, vifungu vya nathari, na barua ambazo wasomi wengine hupuuza. Natumai kueneza ufahamu wa mashairi ya Bash\u014d kuhusu vita na amani kwa Quakers kwa sababu ninaamini Friends sasa na siku zijazo watathamini sana maarifa ya Bash\u014d na kuyatumia katika mapambano yao ya kumaliza vita na kutambua amani katika ulimwengu huu. Ingawa Bash\u014d hakuwahi kuondoka Japani na hajawahi kukutana na Quaker maishani mwake, natumai Quakers wakisoma mashairi na maoni katika makala haya watapata wanazungumza na Marafiki shuhuda, imani, na matumaini. <\/p>\n

Usifikirie<\/span> kuwa ushairi wa Bash\u014d ni wa ”fasihi” na unahitaji ujuzi wa usuli wa utamaduni wa Kijapani. Ninakuhimiza badala ya kuona aya hizi kama vielelezo vya ubinadamu wetu wa kawaida unaovuka umbali na wakati kati ya Bash\u014d na sisi. <\/p>\n

Katika mashairi yanayofuata, herufi nzito hutumiwa kwa maneno ya Bash\u014d, na maandishi ya italiki hutumiwa kwa maneno ya washairi wengine.<\/p>\n

Wale wanaoifahamu hata kidogo kazi ya Bash\u014d wanaweza kujua shairi aliloandika kwenye tovuti ya vita vya karne ya kumi na mbili ambapo shujaa mkuu wa Japani, Yoshitsune, alisalitiwa na kushindwa, na ambapo alimuua mke wake, binti yake, na yeye mwenyewe kabla ya adui kuwachukua. Bash\u014d aliandika katika jarida lake la usafiri A Narrow Path in the Heartlands<\/g> . Bash\u014d ananukuu ubeti wa mshairi wa nasaba ya Tang Li Bo kama kiongozi wa kazi yake bora kuhusu asili muhimu ya vita: <\/p>\n

Ndiyo, katika Ngome hii ya Juu,
\n Yoshitsune na washikaji waliochaguliwa walikimbilia –
\n mafanikio makubwa ya sasa
\n kuwa mashada ya nyasi mwitu.<\/strong><\/p>\n

Mataifa yamesambaratika
\n vilima na mito kubaki
\n Spring katika ngome
\n nyasi zitakuwa kijani<\/em><\/p>\n

Nyasi za majira ya joto –
\n wapiganaji wakuu, athari
\n ya ndoto zao<\/strong><\/p>\n

Tangu msiba huo mkubwa utimie, kilima hicho kimekua kijani kibichi na kukauka mara 500. Yote iliyobaki ya ngome ya juu ni baadhi ya mawe yaliyotawanyika kwenye nyasi. Mawe haya ni mabaki ya kimwili ya Yoshitsune na washikaji wake (na mke na binti yake ambao pia walipigana na kuteseka). Bash\u014d haoni tu kile kilichopo kimwili, lakini pia kile kilichofichwa kwa wakati, ”alama za ndoto zao” zinazoendelea kati ya nyasi. <\/p>\n

Nilishangaa kuona kwamba msomi wa haiku William Higginson anaamini kwamba mstari huu ”unatukuza vita” na kudhani kwamba wasomaji wake wataona hivyo pia. Sijawahi kufikiria tafsiri kama hiyo. Jambo zima la mstari huo, kama nionavyo, ni ubatili wa vita\u2014ubatili wa mafanikio ya kiume kwa kulinganisha na rutuba ya dunia (\u201cnyasi za kiangazi\u201d), sawa na hisia zilizoandikwa katika Mhubiri 1:14 : <\/p>\n

Nimeona kazi zote
\n yanayofanyika chini ya jua, na tazama,
\n yote ni ubatili na kufuatilia upepo.<\/em><\/p>\n

Fasiri nyingi za haiku hii zinaonekana katika vitabu na tovuti mbalimbali za mtandao, hata hivyo bado sijaona dokezo lolote kwa Kiingereza kwamba Bash\u014d aliandika kitu kingine chochote kuhusu vita\u2014na bado alifanya hivyo. Jozi zifuatazo za ubeti kutoka kwa ubeti uliounganishwa ulioandikwa na timu ya washairi mnamo 1687 pia zinaangazia ubatili wa vita. Ubeti wa kwanza ni wa mshairi anayeitwa Koeki, ubeti wa pili wa Bash\u014d. <\/p>\n

Katika upepo wa baridi
\n jua linapotua, kuchorwa kwa muda mrefu
\n kilio cha mwewe<\/em>
\nkutabiri vichwa kuanguka
\n katika vita vya kesho <\/strong><\/p>\n

Aya ya Koeki yenyewe ni ya kupendeza, lakini cha kustaajabisha zaidi ni jinsi kila kipengele\u2014upepo, machweo ya jua, \u201ckilio cha muda mrefu\u201d\u2014kinavyolisha nishati katika njia ya Bash\u014d kufikia hatima. Kila wakati ninaposoma mstari huo nashangazwa tena na mwelekeo ambao Bash\u014d alichagua. Alichukua vipengele vilivyotolewa na Koeki na kuvichanganya katika swali hilo kuu la kuwepo ambalo haliwezi kuthibitishwa kamwe: je wakati ujao umewekwa au huru? Wanajeshi wa leo hawakati tena vichwa vya wapinzani wao, lakini ninaamini wanaoitafakari hii miondoko miwili watapata janga la vita leo. <\/p>\n

Mstari wa Bash\u014d ni wa amani kwa sababu hausemi. Ikiwa ingesema \u201ctabiri ni upande gani utakaoshinda\u201d au \u201ctabiri ni nani atakayeua adui mkubwa zaidi,\u201d basi mshororo huo ungekuwa wa ushindani na wenye kuchochea vita. Jinsi Bash\u014d alivyoandika, hakuna maana ya upande wetu kuwa bora kuliko mwingine, hakuna hisia ya ushindani, hakuna wasiwasi wa kushinda: wote wanaokufa ni sawa katika msiba. <\/p>\n

Jozi hii ya beti zinaonyesha ukatili wa vita bila kuonyesha mtu binafsi, jozi inayofuata ya beti ni ya karibu zaidi na ya kibinafsi:<\/p>\n

Baada ya miaka
\n ya huzuni, hatimaye
\n kumi na nane –
\n<\/em> Ndoto za mchana na usiku
\n ya Baba katika vita hivyo<\/strong><\/p>\n

Kijana huyo alikua chini ya uzito wa huzuni ya baba aliyekufa vitani. Sasa, akiwa na nguvu za ujana akiwa na umri wa miaka 18, anatazama nyuma katika miaka hiyo ya ndoto zilizowekwa katika uwanja wa vita ambazo hazijawahi kuonekana. Ingawa iliandikwa zaidi ya miaka 300 iliyopita, kila neno linafaa kikamilifu kwa watoto ambao wamepoteza baba katika vita vya Iraq au Afghanistan. Natumaini wale wanaowashauri watoto waliofiwa watauchukua mstari huo na kuutumia katika ushauri wao. <\/p>\n

Kuanzia karne ya kumi na mbili hadi ya kumi na sita, mfululizo wa vita vya wenyewe kwa wenyewe huko Japani viliendelea kuharibu maisha, nyumba, mazao, na biashara. Kufikia mapema karne ya kumi na saba, shogun Tokugawa Ieyasu alileta amani na ustawi wa kadiri, hivi kwamba kufikia wakati wa Bash\u014d, kusafiri barabarani kulikuwa salama. Pesa na vifurushi vingeweza kusafirishwa kwa usalama, watu walifanikiwa zaidi, na walichapisha na kusoma vitabu vingi zaidi. Katika safari yake mnamo 1689, Bash\u014d alitembelea Madhabahu ya T\u014dsh\u014d-g\u016b huko Nikk\u014d (maana yake ”mwanga wa jua”) iliyowekwa kwa Ieyasu, ambaye alichukuliwa kuwa avatar ya mungu wa kike wa jua. Hapa Bash\u014d aliandika: <\/p>\n

Nuru yake ya Heshima sasa inaangaza
\n kila mahali chini ya Mbingu na faida
\n kufurika hadi pembe nane za nchi,
\n hivyo katika maisha ya tabaka nne za wananchi
\n kuna uhakikisho na utulivu.<\/strong><\/p>\n

Kufikia 1689, amani na utaratibu wa kijamii ulioanzishwa na Ieyasu ulikuwa umedumu kwa miongo minane, kwa hiyo watu walihisi kwamba ungeendelea. Bash\u014d anaendelea na haiku hii: <\/p>\n

Utukufu ulioje
\n majani machanga, majani mabichi,
\n mwanga wa Jua<\/strong><\/p>\n

Bila mafunzo ya kisayansi hata kidogo, Bash\u014d ananasa utukufu wa usanisinuru.<\/p>\n

Leo tena
\n juu ya jiwe kuabudu
\n jua linalochomoza<\/strong><\/p>\n

George Fox anapotuambia \u201ctusimame tuli katika Nuru,\u201d anamaanisha Nuru ya Ndani katika mioyo yetu, ilhali Bash\u014d anatafakari katika nuru ya Jua, ilhali zote zinatuambia kutafuta katika Nuru njia ya amani. Aya nyingine ya Bash\u014d inalingana na kauli ya Fox: <\/p>\n

Siku ya Mwaka Mpya
\n jua kwenye kila shamba
\n ni mpendwa<\/strong><\/p>\n

Jua (mungu wa kike) wakati wa Mwaka Mpya ni dhaifu na baridi ilhali mashamba ya mpunga ni mabua matupu ya mabua ya mpunga yaliyonyauka kwenye barafu\u2014lakini yeye hung\u2019aa kwa ahadi ya mwanga joto zaidi ujao, na hivyo Bash\u014d anampenda. Hapa kuna Bash\u014d haiku nyingine ninayoona kama pacifist: <\/p>\n

Katika safari ya Maisha
\n kulima shamba dogo
\n kwenda na kurudi<\/strong><\/p>\n

Kabla ya mashamba kupokea miche ya mpunga, mkulima huingiza maji kutoka kwenye mitaro ya umwagiliaji. Huku farasi au ng’ombe akivuta jembe, yeye hupanda safu moja na kushuka chini, akivunja vipande vya udongo na kunyunyiza matope laini. Katika ”Nyasi za Majira ya joto” tuliona kile kinachotokea kwa mafanikio makubwa ya wanaume: wanakuwa makundi ya nyasi za mwitu. Je! kila mwanamume angeachilia mbali tamaa ya vita, na badala yake ‘alime shamba dogo’ ili wanawake na watoto waende na kurudi kwa amani. <\/p>\n

Bash\u014d aliandika kazi yake bora juu ya amani mnamo 1690 alipoulizwa kumtaja msichana mchanga. Jina alilochagua, Kasane, kwa kawaida si jina la kibinafsi, bali ni kitenzi kinachomaanisha angani \u201ckurundikana katika tabaka\u201d na pia baada ya muda \u201ckutokea tena na tena kwa mfululizo.\u201d Aliandika aya hii kwa mungu wake: <\/p>\n

Baraka kwa Kasane:
\n Spring inapita
\n tena na tena katika tabaka
\n maua ya kimono
\n unaweza kuona mikunjo
\n kuja na uzee<\/strong><\/p>\n

Neno amani halionekani, hata hivyo maana mbili na tatu katika mstari wote zinaingiliana katika matakwa ya kina ya Bash\u014d ya amani kwa watoto wote wa kike. ”Tabaka za kimono ya maua” ni tabaka mbili za kitambaa cha kimono pamoja na kimono cha chini: mfululizo wa kimono mwanamke mmoja huvaa kutoka kung’aa hadi kutuliza kadri anavyozeeka, na mfululizo wa kila kimono kwa binti yake, safu inayofuata yake. Kwa watu wa Magharibi, kimono cha maua kinaweza kuwa mavazi ya karamu moja maalum ya msichana, vazi analovaa mara moja kwa mwaka, kisha huhifadhiwa hadi sherehe ya mwaka ujao. <\/p>\n

Akiongea na roho aliyezaliwa, Bash\u014d anaomba: taifa letu lisalie kwa amani na furaha katika familia yako irundike safu juu ya safu hadi mikunjo kwenye kitambaa isitoke tena na utaona mikunjo ya uzee ikivuka uso wako. Usikate tamaa, mwanangu, kwa kuwa unaishi tena wakati majira ya kuchipua yanapopita na wajukuu zako wa kike wanacheka na kuzungumza katika kimono chao cha maua. <\/p>\n

Kwa maneno yake machache rahisi Bash\u014d anazungumzia kile kinachowahusu wanawake: mfululizo wa maisha, furaha ya watoto-hali ya amani, kijamii na familia, ambapo wasichana wadogo wanaweza kuvaa na kusherehekea na jamaa na marafiki, na maisha yanaendelea kizazi baada ya kizazi. Katika mistari mitano mifupi, shairi linajumuisha kuwepo kwa mwanamke mmoja kutoka mtoto mchanga hadi uzee. Inavuka mipaka ya fasihi na kuwa kitu kikubwa zaidi, njia ya maisha. <\/p>\n

Kuna shairi moja ambalo linalinganisha kwa urahisi na kina na ubeti wa Bash\u014d. Iliandikwa na mvulana wa Kirusi mwenye umri wa miaka minne mnamo 1928 na baadaye akaimba wimbo. Maneno haya hayakupata kutafsiriwa, lakini kiitikio hicho kikawa sala inayojulikana kimataifa ya amani. <\/p>\n

Acha kuwe na jua kila wakati<\/strong>
\nDaima kuwe na anga ya bluu<\/strong>
\nDaima kuwe na mama<\/strong>
\nDaima kuwe na mimi <\/strong><\/p>\n

Mashairi yote mawili ya mshairi mwenye umri wa miaka 46 na mvulana wa miaka 4 yanatamani amani yetu ya sasa iendelee. Mvulana mdogo anazungumza tu kuhusu mazingira, mama, na yeye mwenyewe, wakati Bash\u014d anaangalia mbele kwa tabaka za baadaye. <\/p>\n

Iwe umeketi kimya katika mkutano wa kila wiki, unasoma maswala ya kijamii, au unaandamana dhidi ya silaha za nyuklia, kumbuka na utiwe moyo na kazi hizi kutoka kwa mwanafunzi wa kisasa wa George Fox huko Japani. Pia ninaomba utambulishe mistari hii kwa watoto na vijana nyumbani na shuleni, ili hekima ya Bash\u014d iweze kuwa hai katika akili za vijana leo. <\/p>\n","protected":false},"excerpt":{"rendered":"

Mjapani aliyeishi wakati wa George Fox pia alitafuta amani na mwanga.<\/p>\n","protected":false},"author":3,"featured_media":3075046,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[9822],"tags":[],"fpb_issue_category":[10172],"class_list":["post-3119628","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-vipengele","fpb_issue_category-novemba-2013-vitabu-na-kuandika"],"yoast_head":"\nBash\u014d Ajiunga na Mapambano Yetu - Friends Journal<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.friendsjournal.org\/sw\/basho-ajiunga-na-mapambano-yetu\/\" \/>\n<meta property=\"og:locale\" content=\"sw_KE\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bash\u014d Ajiunga na Mapambano Yetu - 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Amehudhuria mikutano mbalimbali ya Marafiki, lakini hajawahi kujiunga. Unaweza kuwasiliana naye kwa <em>basho4now@gmail.com<\/em> . <\/p>\n"},"_links":{"self":[{"href":"https:\/\/www.friendsjournal.org\/sw\/wp-json\/wp\/v2\/posts\/3119628","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.friendsjournal.org\/sw\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.friendsjournal.org\/sw\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.friendsjournal.org\/sw\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.friendsjournal.org\/sw\/wp-json\/wp\/v2\/comments?post=3119628"}],"version-history":[{"count":0,"href":"https:\/\/www.friendsjournal.org\/sw\/wp-json\/wp\/v2\/posts\/3119628\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.friendsjournal.org\/sw\/wp-json\/wp\/v2\/media\/3075046"}],"wp:attachment":[{"href":"https:\/\/www.friendsjournal.org\/sw\/wp-json\/wp\/v2\/media?parent=3119628"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.friendsjournal.org\/sw\/wp-json\/wp\/v2\/categories?post=3119628"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.friendsjournal.org\/sw\/wp-json\/wp\/v2\/tags?post=3119628"},{"taxonomy":"fpb_issue_category","embeddable":true,"href":"https:\/\/www.friendsjournal.org\/sw\/wp-json\/wp\/v2\/fpb_issue_category?post=3119628"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}