Siku Moja Ofisini – Nafasi ya Upapasi Mjini Zanzibar

Tukizingatia kona maalum mjini Zanzibar, yaani ofisini, mtaani Shangani Posta, leo hii mimi na mwenzangu Muchi tunataka kuwahadithia kuhusu kikundi cha vijana wanaoitwa mapapasi ambao wamekuwa wanafanya kazi katika sekta ya utalii tangu miaka ya Themanini, japo nafasi yao haijawahi kutambuliwa wala kurasimishwa na serikali. Badala yake, mara nyingi vijana hao wamekuwa wanaudhiwa, kupuuzwa na kuadhibiwa kwa vile wanapwaya kwenye dira ya kiserikali ya kuigeuza Zanzibar kuwa mahali pa kutalii (kwa maana ya touristic destination) pakiingizwa kwenye mikondo mikali ya kiliberali mamboleo. Muchi na mimi tunajadiliana na kusimulia (hi)stori(a) yenye pande zaidi ya mbili. Tutawafafanulia kazi ya upapasi kama ilivyokuwa zamani na sasa hivi. Pia, tutatafakari juu ya nafasi ya upapasi (na uwenyeji) mjini Zanzibar, tukichambua maana, athari na uwezo wake. Hivyo, tutazingatia nafasi kama kielelezo cha au methodolojia ya kuchambua maneno ya Kiswahili kama vile yalivyo, lile linaloliwezesha, pamoja na maana yao. Umbo lenyewe la mazungumzo linasisitiza kuwa fikra zinazotokea kwenye mahusiano yanazaliwa konani, pale ambapo hakuna anayetiliwa (na kinachotiliwa) maanani kabla hajapewa (na hakijapewa) nafasi huko huko, nafasi ambayo hatimaye ndiyo ya Muchi na yangu pia.By exploring the microcosmos of a junction (kona) in the neighbourhood of Shangani Posta, in the city of Zanzibar, today Muchi and I will tell you the (hi)story of a unique segment of Zanzibari male urban youth, known as mapapasi, working in tourism since the 80s. While been neglected and denied an official, formal and legal recognition by the government, they have been continuously harassed, intimidated and shamed because perceived as not belonging, not fitting the governmental project of turning Zanzibar into a touristic destination. The following conversation aims at disclosing the complexity hidden behind the mainstream one-sided picture of them. Looking at the past and contemporary practices of upapasi, Muchi and I reflect on the nafasi of upapasi in urban Zanzibar and matter-forth upapasi (and uwenyeji as an instance of spatial il/legalization), their meaning and their doing. In this way, we are attentive to the wor(l)d nafasi, as analytical lens to get a sense – kusikia, kuona, kuwa na – urban Zanzibar. The very form of conversation is meant to think thoughts as they are co-constituted by and within the relationalites of the kona, whereas no-body is predetermined, rather every-body is co-constituted in the very situatedness in which also Muchi and I (be)come-with

Siku Moja Ofisini – Nafasi ya Upapasi Mjini Zanzibar

Tukizingatia kona maalum mjini Zanzibar, yaani ofisini, mtaani Shangani Posta, leo hii mimi na mwenzangu Muchi tunataka kuwahadithia kuhusu kikundi cha vijana wanaoitwa mapapasi ambao wamekuwa wanafanya kazi katika sekta ya utalii tangu miaka ya Themanini, japo nafasi yao haijawahi kutambuliwa wala kurasimishwa na serikali. Badala yake, mara nyingi vijana hao wamekuwa wanaudhiwa, kupuuzwa na kuadhibiwa kwa vile wanapwaya kwenye dira ya kiserikali ya kuigeuza Zanzibar kuwa mahali pa kutalii (kwa maana ya touristic destination) pakiingizwa kwenye mikondo mikali ya kiliberali mamboleo. Muchi na mimi tunajadiliana na kusimulia (hi)stori(a) yenye pande zaidi ya mbili. Tutawafafanulia kazi ya upapasi kama ilivyokuwa zamani na sasa hivi. Pia, tutatafakari juu ya nafasi ya upapasi (na uwenyeji) mjini Zanzibar, tukichambua maana, athari na uwezo wake. Hivyo, tutazingatia nafasi kama kielelezo cha au methodolojia ya kuchambua maneno ya Kiswahili kama vile yalivyo, lile linaloliwezesha, pamoja na maana yao. Umbo lenyewe la mazungumzo linasisitiza kuwa fikra zinazotokea kwenye mahusiano yanazaliwa konani, pale ambapo hakuna anayetiliwa (na kinachotiliwa) maanani kabla hajapewa (na hakijapewa) nafasi huko huko, nafasi ambayo hatimaye ndiyo ya Muchi na yangu pia.By exploring the microcosmos of a junction (kona) in the neighbourhood of Shangani Posta, in the city of Zanzibar, today Muchi and I will tell you the (hi)story of a unique segment of Zanzibari male urban youth, known as mapapasi, working in tourism since the 80s. While been neglected and denied an official, formal and legal recognition by the government, they have been continuously harassed, intimidated and shamed because perceived as not belonging, not fitting the governmental project of turning Zanzibar into a touristic destination. The following conversation aims at disclosing the complexity hidden behind the mainstream one-sided picture of them. Looking at the past and contemporary practices of upapasi, Muchi and I reflect on the nafasi of upapasi in urban Zanzibar and matter-forth upapasi (and uwenyeji as an instance of spatial il/legalization), their meaning and their doing. In this way, we are attentive to the wor(l)d nafasi, as analytical lens to get a sense – kusikia, kuona, kuwa na – urban Zanzibar. The very form of conversation is meant to think thoughts as they are co-constituted by and within the relationalites of the kona, whereas no-body is predetermined, rather every-body is co-constituted in the very situatedness in which also Muchi and I (be)come-with

Siku Moja Ofisini – Nafasi ya Upapasi Mjini Zanzibar

Tukizingatia kona maalum mjini Zanzibar, yaani ofisini, mtaani Shangani Posta, leo hii mimi na mwenzangu Muchi tunataka kuwahadithia kuhusu kikundi cha vijana wanaoitwa mapapasi ambao wamekuwa wanafanya kazi katika sekta ya utalii tangu miaka ya Themanini, japo nafasi yao haijawahi kutambuliwa wala kurasimishwa na serikali. Badala yake, mara nyingi vijana hao wamekuwa wanaudhiwa, kupuuzwa na kuadhibiwa kwa vile wanapwaya kwenye dira ya kiserikali ya kuigeuza Zanzibar kuwa mahali pa kutalii (kwa maana ya touristic destination) pakiingizwa kwenye mikondo mikali ya kiliberali mamboleo. Muchi na mimi tunajadiliana na kusimulia (hi)stori(a) yenye pande zaidi ya mbili. Tutawafafanulia kazi ya upapasi kama ilivyokuwa zamani na sasa hivi. Pia, tutatafakari juu ya nafasi ya upapasi (na uwenyeji) mjini Zanzibar, tukichambua maana, athari na uwezo wake. Hivyo, tutazingatia nafasi kama kielelezo cha au methodolojia ya kuchambua maneno ya Kiswahili kama vile yalivyo, lile linaloliwezesha, pamoja na maana yao. Umbo lenyewe la mazungumzo linasisitiza kuwa fikra zinazotokea kwenye mahusiano yanazaliwa konani, pale ambapo hakuna anayetiliwa (na kinachotiliwa) maanani kabla hajapewa (na hakijapewa) nafasi huko huko, nafasi ambayo hatimaye ndiyo ya Muchi na yangu pia.By exploring the microcosmos of a junction (kona) in the neighbourhood of Shangani Posta, in the city of Zanzibar, today Muchi and I will tell you the (hi)story of a unique segment of Zanzibari male urban youth, known as mapapasi, working in tourism since the 80s. While been neglected and denied an official, formal and legal recognition by the government, they have been continuously harassed, intimidated and shamed because perceived as not belonging, not fitting the governmental project of turning Zanzibar into a touristic destination. The following conversation aims at disclosing the complexity hidden behind the mainstream one-sided picture of them. Looking at the past and contemporary practices of upapasi, Muchi and I reflect on the nafasi of upapasi in urban Zanzibar and matter-forth upapasi (and uwenyeji as an instance of spatial il/legalization), their meaning and their doing. In this way, we are attentive to the wor(l)d nafasi, as analytical lens to get a sense – kusikia, kuona, kuwa na – urban Zanzibar. The very form of conversation is meant to think thoughts as they are co-constituted by and within the relationalites of the kona, whereas no-body is predetermined, rather every-body is co-constituted in the very situatedness in which also Muchi and I (be)come-with

Spatial variability in the density, distribution and vectorial capacity of anopheline species in Rufiji district, south-eastern Tanzania

Malaria transmission varies from one area to another and there are also local difference in time and space. The objective of the study was to determine the local variability of entomological parameters namely, mosquito abundance, human biting rate (HBR), sporozoite rate for Plasmodium falciparum and entomological inoculation rate (EIR). The study was carried out in Rufiji District south eastern Tanzania from October 2001 and September 2004. Adult mosquitoes were collected indoors by CDC light traps. PCR was employed to identify the species within the Anopheles gambiae complex. ELISA was used to determine the sporozoite rate. Over a three year sampling period a total of 64,875 female mosquitoes were caught using light-traps, and of these 28% were Anopheles gambiae complex, 25% An. funestus Giles, 1% An. pharoensis Theobald, 46% Culex species and the rest were Mansonia uniformis Theobald. Mosquito abundance and species composition varied seasonally, spatially and between years. Using PCR, three members of the Anopheles gambiae complex namely An. gambiae s.s. Giles (69%), An. arabiensis Paton (23%) and An. merus Dönitz (7%) were confirmed to occur in the study area. Plasmodium falciparum circumsporozoite antigen (CSA) rates were 3.5% for An. gambiae complex and 2.3% for An. funestus. The mean EIR ranged from 28-275 infective bites/person/year. Transmission indices varied over short distances, seasonally and between years. In conclusion, malaria transmission indices in the study area are one of the highest in Tanzania; and there is high variability of entomological parameters over a small geographical area

Impregnation of Silver Nanoparticles onto Polymers Based on Sugarcane Bagasse for the Remediation of Endocrine Disruptor–Bisphenol A from Water

This present study introduces a contemporary innovation of synthesized polymer–silver nanoparticle nanocomposite adsorbent based on sugarcane bagasse (AgNP-SB-βCD) for the sequestration of emerging micropollutant–bisphenol A from water matrix. Batch adsorption mode was carried out to assess the effectiveness of AgNP-SB-βCD nanocomposites towards eliminating bisphenol A (BPA). Characterization techniques including SEM, FTIR, and XRD have confirmed the successful incorporation of silver nanoparticles (AgNPs) onto bagasse–polymer. At 25°C, pH 7, and contact time of 120 min, the nanocomposites had a maximum uptake capacity of 158.4 mg g-1on BPA. The equilibrium isotherm of BPA on AgNPs-SB-βCD has fitted effectively with Langmuir model while the adsorption kinetics conformed to pseudo-second order. The adsorption phenomenon was controlled mainly by physisorption (via host–guest inclusion van der Waals bonding and pore filling effect). In addition, oxidative degradation of BPA by AgNPs-SB-βCD could marginally contribute the removal of BPA due to oxidative dissolution of AgNPs at pH 7. The thermodynamic results substantiate the spontaneity and exothermic behaviors of the adsorption phenomenon. The polymeric nanocomposite adsorbent was regenerated five times (using 75% ethanol) without considerable loss of its adsorption capacity. This authenticates its reusability and consistency performances; accordingly, it can be a market competitor adsorbent for the treatment of water contaminated with BPA