{"id":3125519,"date":"2022-11-01T01:35:00","date_gmt":"2022-11-01T05:35:00","guid":{"rendered":"https:\/\/www.friendsjournal.org\/kusoma-kulisha-nafsi-zetu\/"},"modified":"2025-10-12T06:17:59","modified_gmt":"2025-10-12T10:17:59","slug":"kusoma-kulisha-nafsi-zetu","status":"publish","type":"post","link":"https:\/\/www.friendsjournal.org\/sw\/kusoma-kulisha-nafsi-zetu\/","title":{"rendered":"Kusoma Kulisha Nafsi Zetu"},"content":{"rendered":"\n

Takriban miaka kumi iliyopita, tulianza Vikundi vya kusoma kila mwezi huko Santa Monica (Calif.) Mkutano kwa kutafakari dondoo kutoka kwa maandishi ya ibada ya kawaida ya Quaker kama vile George Fox’s Journal<\/em> , Thomas Kelly’s A Testament of Devotion<\/em> , Howard Brinton’s Friends for 300 Years<\/em> , na Margaret Fell’s Women’s Speaking Justified<\/em> . Tulizingatia mihadhara ya Swarthmore kama vile Picha na Silence<\/em> ya Brenda Clifft Heales na Chris Cook na vile vile vijitabu mbalimbali vya Pendle Hill. Katika muda wa miaka mitatu au zaidi iliyopita, tulisoma maandishi ya wanawake, kutia ndani mshairi Mmarekani wa Tunisia, Leila Chatti (aliyeandika kuhusu Bikira Maria), na mshairi Naomi Shihab Nye. Tuliangalia mashairi ya Wenyeji wa Marekani kama vile Sherman Alexie, Esther Belin, na Joy Harjo, na Robin Wall Kimmerer’s Braiding Sweetgrass<\/g> . Tuliangazia maandishi ya Waamerika Waafrika kama vile Terrance Hayes na washairi Lucille Clifton na Amanda Gorman, pamoja na nyimbo, mashairi na maandishi mengine ya kisasa ya rangi na makabila mbalimbali. <\/p>\n\n

Marafiki wana njaa ya mazoea ya kiroho ambayo huimarisha maisha ya ndani ya mtu. Mazoea haya yanatuleta pamoja katika jumuiya ya ubunifu. Wanahisi kama kuna umakini kwa nafsi, kama watu binafsi na wameunganishwa na jumuiya ya kujenga. Haya ni mazoea ya kiroho ya jumuiya ambayo yanajali nafsi. <\/p>\n\n

Katika kitabu chake Care of the Soul<\/em> , Thomas Moore aandika hivi: \u201cBasi, na tuwazie utunzaji wa nafsi kuwa utumizi wa kishairi kwa maisha ya kila siku.\u201d Ushairi na maandishi yanayohusiana na usemi huruhusu ufikiaji wa roho na maana zake. Katika ushairi, muziki wake umepachikwa katika mahadhi, urudiaji, na upumuaji wa mapumziko ya mstari, na vile vile katika aina mbalimbali, tungo, na kibwagizo. Pia, kama Moore anavyosema, nafsi ni sitiari ya moyo na kujua kwake. Nguvu ya nafsi inatokana na \u201ckuishi karibu na moyo.\u201d <\/p>\n\n

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Vikundi hivi vya mwitikio wa kutafakari vinakuwa aina za huduma. Tunasikiliza pamoja mashairi au vifungu vingine na kufyonza tafakari ya wenzetu. Ni ngoma ya muziki kati ya maandishi tunaposikiliza Roho, iliyochujwa kupitia maisha ya washiriki. Njia hii ina asili yake katika ibada ya kimya. Tunamngoja Roho wa Mungu aliye Hai. Tunaomba kuongozwa na kujinyenyekeza kwa uwepo wa Roho kwa wakati huu; tunaunda maana pamoja. Tunaruhusu kuibuka kwa ufahamu wa nafsi. Tunaomba kuruhusu mabishano, ushindani, na kuhukumu kutawanyika ikiwa sio kutoweka. <\/p>\n\n

Katika mojawapo ya vipindi vyetu vya hivi majuzi, tulizingatia vifungu kutoka kwa WEB Du Bois The Souls of Black Folk<\/em> . Du Bois anaelezea jinsi Waamerika wa Kiafrika ”wanavyozaliwa na utaji,” na anataja ”fahamu mara mbili, hali hii ya kujitazama mwenyewe kupitia macho ya wengine.” Anaendelea, \u201cMtu huhisi uwili wake . . . mawazo mawili yanayopigana katika mwili mmoja wenye giza.\u201d Mzozo huu wa kiakili, kihisia, na ubaguzi wa rangi una sauti kubwa, kwani Du Bois anaweka wazi ubaguzi wa rangi wa kuwa Mweusi na Mmarekani kwa wakati mmoja. Inalia rohoni, naye asema hivi: \u201cHangeisafisha nafsi yake ya Weusi katika mafuriko ya Uamerika wa kizungu.\u201d <\/p>\n\n

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Katika kipindi kingine, tuliangalia soni za Terrance Hayes. Katika mojawapo ya nyimbo za mwanzo kutoka Sonnets za Marekani za My Past and Future Assassin<\/em> , Hayes anaangazia mgawanyiko huu wa ndani na uwili. Hayes anaanza sonneti hii kwa mistari hii miwili: ”Ninakufungia katika soneti ya Marekani ambayo ni sehemu ya gereza, \/ Sehemu ya chumbani ya hofu, chumba kidogo ndani ya nyumba iliyowaka moto.” Na kisha shairi linaisha: ”Voltas of acoustics, silika & metaphor. Haitoshi \/ Kukupenda. Haitoshi kutaka uangamizwe.” <\/p>\n\n

Kwa kushangaza, kuna uwili juu ya muuaji huyu. Hayes mwenyewe anakuwa muuaji. Amefungiwa ndani ya soneti katika \u201cchumba kidogo katika nyumba iliyowashwa moto.\u201d Kisha kuna ukweli mgumu katika mistari miwili iliyopita kwani mshairi anapenda na anataka kumwangamiza muuaji huyu, mara moja. Mchezo wa kuigiza wa kiakili unaonyesha upendo na uharibifu, vilivyowekwa pamoja katika fikira za mshairi. <\/p>\n\n

Mwanzoni mwa 2021, tulisoma mashairi mawili ya Naomi Shihab Nye. Katika aya ya mwisho ya shairi lake ”Fadhili,” Nye anaanza: ”Kabla ya kujua fadhili kama kitu cha ndani kabisa, \/ lazima ujue huzuni kama kitu kingine cha ndani zaidi.” <\/p>\n\n

Shairi hili linatusaidia kushikilia hekima fulani. Huzuni ya kina huambatana na kuunda ukamilifu zaidi. Vinyume viwili vinavyoonekana kuwa kinyume vinafahamishana, kama katika ufunguzi wa mistari minne kutoka kwa shairi moja: <\/p>\n\n

Kabla hujajua wema ni nini hasa lazima upoteze vitu, hisi siku zijazo zikiyeyuka kwa muda mfupi kama chumvi kwenye mchuzi dhaifu<\/p><\/blockquote>\n\n

Kwa kuunganishwa huku kwa pande za kivuli za wema, mzungumzaji hugusa msomaji, akiwaongoza kwa undani zaidi katika uzoefu wa Nye mwenyewe, akihimiza kina katika safari ya kiroho ya mtu.<\/p>\n\n

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Mara kwa mara, tulipitia upya vifungu kutoka Jarida<\/em> la Fox. Katika mfano mmoja, tuliangalia vifungu kuhusu jinsi Fox alivyohubiri toba na kupanda hadi kilele cha Pendle Hill huko Uingereza na kupaza sauti \u201csiku ya Bwana\u201d na kuwa na maono ya \u201cwatu wakuu watakaokusanywa,\u201d wakigeuza watu \u201ckwenye nuru ya Kristo.\u201d Washiriki katika kipindi hicho walikuwa na miitikio na maelezo kadhaa, kutia ndani moja iliyosema: \u201cNilikuwa nikitafuta Ukristo wa kweli nikiwa tineja na sikuweza kuupata, na nilijua\u2014nilisoma Fox\u2014kwamba hiyo ilikuwa kweli; alikuwa ameipata.\u201d <\/p>\n\n

Katika kutafakari vikao hivi vya kutafakari, naona kwamba vinawahimiza Marafiki kufanya mbizi za kimawazo ndani ya moyo na nafsi ya jambo hilo. Katika kikundi kidogo, washiriki wanahisi salama na wanaamini kwamba wanaweza kuzungumza na kuwa hatarini. Mazungumzo pia huruhusu sauti nyingi kuwepo na kuthaminiwa, zikionyesha msimamo wa ibada wakati mwingine. Ninaona hii kama kazi inayopingana na tamaduni, kurudisha nyuma mawazo ambayo ni lazima tukubaliane na kupata jibu ”sahihi” lililowekwa mapema. <\/p>\n\n

Kama ilivyo kwa kushiriki ibada au ibada ya kimya yenyewe, Marafiki hujizoeza jinsi ya kuwa wazi kwa utendaji kazi wa Roho, kumaanisha kwamba ni sawa kuwa vyombo ambavyo Roho anaweza kuandika. Marafiki huzingatia maana chini ya uso wa ufahamu wa kawaida. Katika Wanawake Wenye Maono<\/em> , Phyllis Mack anaandika kuhusu Rafiki Rebeckah Travers wa karne ya kumi na saba na jinsi maneno yake kwenye wino na karatasi yanakuwa \u201croho, uhai, na nguvu.\u201d Ninaomba kwamba uwezekano huu wa mabadiliko ya kiroho kuhusu jinsi Roho huambatana na maneno uendelee kuenea katika mawazo yetu. Ninaomba kwamba tuendelee kupendana na kugundua njia za safari hizi za pamoja za kiroho zinazofungua roho na maana zake. <\/p>\n","protected":false},"excerpt":{"rendered":"

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