ahmedheakl/docatlas_instruct huggingface dataset:
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### Table 27: Logical Framework

Project description	Key indicators	Means verification	Assumption
Goal To build capacity to young people in fighting Goal To build capacity to young people in fighting against HIV/AIDS and to create employment opportunities	Increased awareness on HIV/AIDS among youth and some elderly people in the community, creation of employment opportunities.	Annual report of the project.	Community members will respond positively to the project activity. To have technique support from stake holders so as to reach the goal.
Project Objective: 1.0 To provide proper education on HIV/AIDS control mechanism to the selected youth groups among the CBO`s already existing in Tandala Ward.	A number of young people trained in paraprofessional counseling and life skills.	Training reports	A reasonable number of young people to attend the training
2.0 To facilitate Peer Educators to deliver the HIV/AIDS knowledge and promote behavior change in Tandala community.	A number of young people delivered the message to the community through bonanza, meetings, evening classes and school and home visiting	Activity reports	Youth will participate fully and volunteer in delivering the knowledge they have acquired.
3.0 To train 20 selected youth on self-employment through potatoes cultivation skills	Number of youth trained	Training reports Attendance register.	Potatoes cultivation skills will enable youth to create employment opportunities.
Output	Numbers of 20 youth were trained on HIV/AIDS knowledge.	Training reports	People will participate fully and volunteer in delivering the
kama watafutaji na wahangaikaji katika kusaka riziki zao za halali kwa kutumia rasilimali ya nguvu zao. Miongoni mwa sifa za kiuhalisia mazingaombwe za wavuvi hao ni kule kutembea chini ya bahari kama vile wapo nchi kavu, mchana kutwa hadi jua kuzama bila kupumua kama kwamba wao ni samaki. Jambo hili ni la kimazingaombwe kwani si kawaida kwa binadamu kuweza kufanya jambo hilo bali tukio hili ni ishara ya kuibuka kwa maudhui ya uwajibikaji katika harakati za mwanadamu kukidhi haja zake. Uhalisia mazingaombwe mwengine uliojiri kwa wavuvi ni tukio la kuona kisima chini ya bahari ambacho kilionesha dalili zote kuwa kinatumika, juu ya kuta za kisima hicho kukiwa na ndoo ya kuchotea maji sambamba na hayo palikuwa na njia iliyoongoza sehemu fulani. Jambo hili ingawaje ni la kimazingaombwe lakini katika muktadha wa kawaida linaakisi maudhui ya uwepo wa huduma chache za kijamii kama vile, maji, barabara kila eneo wanaloishi watu. Data za utafiti zimesaidia kuonesha kuwa wavuvi hao katika hali ya kushangaza waliamua kuifuata njia hiyo kwa muda mrefu hadi kujua mahala ilipoishia na wakati huohuo wakitaka kujua ni wapi alipo mwenzao. Msimulizi anasema; Walipofika chini ya bahari hawakuamini macho yao kwani waliona njia ambayo ilionesha waziwazi kuwa palikuwa na watu wakipita katika eneo hilo. Wavuvi hao walikubaliana kuifuata njia hiyo hadi waone mwisho wake. Walikwenda kwa muda mrefu bila mafanikio na hatimaye wakati jua linakaribia kuzama waliona mataa makali yakiwaka kwa upande wa kushoto. Mji huo ulionekana kuwa bondeni na wenye idadi kubwa ya wakaazi na shughuli nyingi za kijamii, nyumba nyingi zilikuwa chakavu na chache zilionekana kuwa mpya, ( utafiti, 2021) Chanzo
### 1. UFAHAMU (Alama 15) Soma taarifa ifuatayo kisha ujibu maswali.

Katika karne hii, juhudi zetu za kushughulikia changamoto za usalama zimeimarishwa zaidi kwa matumizi ya teknolojia. Kuimarika kwa ufungaji milango, matumizi ya vifaa vya kamsa, njia za kisasa za utambuzi, utafiti na uchunguzi wa kiuhalifu ni baadhi tu ya maendeleo yaliyoafikiwa na jamii ili kujihami. Sasa hivi huduma zinazotolewa na polisi kwa umma zimewafikia watu kwa njia rahisi. Hata hivyo, maendeleo haya ya kiteknolojia yamehusishwa na hatari fulani. Baadhi ya mifumo inaweza kutumiwa vibaya au ikawa na athari zisizotarajiwa kama vile kumdhuru mtu asiyekusudiwa. Matumizi ya sayansi na teknolojia katika kuukabili uhalifu wa jinai si suala geni. Tangu kuvumbuliwa kwa kikosi cha askari polisi katika karne ya kumi na tisa, utendakazi na maendeleo yake yamepimwa kwa kigezo cha kuimarisha matumizi ya teknolojia ya kisasa katika harakati za utoaji huduma kwa raia. Tumeshuhudia maafisa wetu wakitumia vifaa vya utambuzi kwa alama za vidole na matumizi ya vifaa visivyotumia nyaya katika mawasiliano. Lakini kutokana na kuimarika kwa ubunifu wa wahalifu, pana haja ya vikosi vyetu kujipiga msasa zaidi ili kuzuia au kuzima kabisa njama za kihalifu. Matumizi ya teknolojia katika kuzuia visa vya uhalifu yameanza kukubalika na wanajamii kama sehemu ya maisha yao. Leo hii kuna vifaa vya kuchunguza iwapo mtu ana kifaa chochote cha chuma hususan silaha ndogondogo wakati aingiapo kwenye kumbi za umma au anapoabiri magari ya uchukuzi wa umma. Kifaa hiki kimezuia pakubwa uhalifu wa utekaji nyara uliokuwepo awali hasa miongoni mwa magari ya umma mijini.Aidha vifaa vya kudhibiti kasi ya magari vimeimarisha usalama barabarani. Uwekaji wa taa za umeme kwenye viunga vya miji huuhakikishia umma usalama wao na vilevile kuchangia kuwafichua wavamizi Kamera za siri kwenye ofisi za kibinafsi, majengo ya umma na kwenye baadhi ya barabara za miji mikuu huwa hifadhi ya matukio anuwai na hivyo kuwa muhimu wakati wa kesi zinazohusisha uvamizi au uhalifu mwingine wowote. Vifaa vidogo vinavyotumia mawimbi ya kielektroniki na ambavyo hutiwa mifukoni ni muhimu wakati wa mawasiliano ya dharura. Huwasaidia sana watu wenye umri mpevu ambao huwa ni windo jepesi la wahalifu. Aidha huwapa hakikisho la kuwa huru kuyaendesha maisha yao kinyume na awali ambapo maisha yao yalitawaliwa na unyanyapaa baada ya kusikia au kuhusika katika visa vya uhalifu. Kwa sasa teknolojia inayotumia miale kufichua silaha haramu zilizofichwa au kumtambua mtu anayenuia kupenyeza mihandarati kwa kumeza vidonge inagonga ndipo. Njia hii hufanya hivi bila kumkaribia mshukiwa na kuepuka hali ya kuhatarisha maisha ya afisa wa ukaguzi. Aidha huwezesha mshukiwa kutambulika mara moja na hatari husika kutandarukiwa bila ajizi.

The Examiner 2 SET 2
- 3. Toa Muhtasari wa masomo makuu tunayojifunza kutoka maisha ya Ahabu na Yezebeli na uharibifu wa nyumba yao na Yehu.
Дигар далели тарошидаи мухолифини ишораи саббоба ин аст, ки мегӯянд: Дар амали ишораи саббоба мувофиқат ва мушобаҳат бо фирқаи «Рофиза» аст. Ба хотири таҳқиқи мухолафат ба эшон, накардани он беҳтар аз кардани он аст. Ин ҳуҷҷати ишон низ аз чанд ваҷҳ зоҳир - ул - бутлон аст. Аввал ин ки рофизиҳо бо мушоҳидае, ки мо дар ин замон аз намози онҳо дорем, мебинем, ки ишон дар намоз аслан ишорае ба ангушт надоранд. Танҳо ишорае, ки дар намоз доранд, ин аст, ки дар вақти салом ба афсус ва ҳасрат ба хотири аз даст додани ислом, дастҳоро баланд карда, рӯи зону мезананд. Пас ин далели мухолифин ҳуҷҷате гашт ба нафъи мо, вале бар зарари эшон. Дуввум, бар тақдире, ки нисбати ишораи саббоба ба рофизиҳо саҳеҳ бошад ҳам, наметавонад он монеъи мо аз ин суннати саҳеҳа гардад. Зеро мо - аҳли суннат - маъмур нестем ба ин ки ҳар коре, ки ишон мекунанд, бояд мухолафат кунем, то ин ки шомили тамоми афъол ва аъмоли ишон бошад. Мисли

90
Qish keldiyu, ul toza bahorim yitdi. Ul murg'i talab erdi ajab, ismi - shabob!.. Bilmam, u qachon keldi-yu, qachon ketdi?!

O'sha zahot Shayx Ozariy ma'yus ko'zlarini hukmdorga tikib, javob qildi:

Ozariy, o'yinu g'aflat aro kechdi umr, G'ofil bo'lma, neki boqiy - fursatdan top…

B I R I N CH I Q I S M SULTONIYA BAHORI

Hijriy 795 - melodiy 1392 yil kuzida Sohibqiron Amir Temur Movarounnahr mulkini tark etib, tarixda 'Besh yillik safar' nomini olgan yurishini boshlab, Mag'rib tomonga yo'l oldi. Turonzamin sultoni yaqinlashib qolgan qishni Mozandaronda o'tkazdi. Bahor arafasida Fors mulkiga bostirib kirib, bu mulkka egalik qilib turgan muzaffariylar sulolasining so'nggi vakili Shoh Mansurni beomon jangda mag'lub etdi. Sohibqiron fath etilgan Fors mulkini suyukli farzandi Umarshayx mirzoga suyurg'ol etdi.

Bu voqeadan so'ng jahongirning uchinchi o'g'li Mironshoh mirzo va nabiralari, aka-uka amirzodalar: Muhammad Sulton bilan Pirmuhammad Jahongir qo'mondonlik qilgan qo'shinlar Qazvin, Sultoniya shaharlarini, Sohibqironning kenja o'g'li Shohruh mirzo boshchiligidagi qo'shin esa elxoniylar mulki deb atalgan, markazi Sultoniya bo'lgan ulkan hududga yurdi va u Mironshoh mirzoga suyurg'ol bo'ldi. 1393 yil avgust oyida Amir Temur Bag'dod ustiga yurish boshladi. Jaloyiriylar sulolasi boshqargan bu mulk hukmdori Sulton Ahmad roppa-rosa o'n yil avval - Amir Temur bu yurtga birinchi marta kelganida qanday tadbir tutgan bo'lsa, o'shani takrorladi. U jang qilmasdan qochdi. AmmoBag'dodni tark etarkan, Dajla daryosidagi kemalarni cho'ktirib yuborishga, ko'priklarni yondirishga farmon berdi. O'zi bo'lsa Misr sultoni panohiga ketdi. 1393 yilning kuzida Amir Temur Bag'dodning
22

### Table 8: Household Annual Income

Problems	Villages responses	Total	Percent ages
Usagatikwa	Ihela	Ikonda	Tandala
Below 150,000	9	7	6	1	23	28.8
Between 150,000 and Tsh 400,000	9	7	9	9	34	42.5
Between 401,000 and 1,000,0000	1	4	5	8	18	22.5
Above 1,000,000	1	2	0	2	5	6.2
Total	20	20	20	20	80	100.0

Source: Findings Source: Findings

- c) Land Tenure and Acquisition

The results revealed that about 97% owned land for different purposes, while three percents did not own land. The land size in the study area as shown in figure 1 ranged from 0 to 5 acres (66.2%), while 28.8% own land between 6 to 1 0 acres. The average land holding per household was 4.4 acres ranging from 1 acre to 20 acres.

The results revealed that, majority of the farmers own small parcel of land, while fewer farmers hold large parcels of land as big as 20 acres. Further, it was reported that majority acquired land through inheritance, renting, and few application through village government. Land shortage implies reduced size of land for cultivating subsistence crops on which most families depend and reduce the economic potential of the people.
#### 22 Iúil 2008

# Prótacal maidir le Bás Mic Léinn

#### An Leas-Uachtarán d'Eispéireas na Mac Léinn

########## Iúil 2009
- • Ramakrishna Puligandla: Fundamentals of Indian Philosophy
- • D. M. Dutta: Six Ways of Knowing
- • Debabrata Sen : Bharatiya Darsan
- • Pataňjala Darśana • Pataňjala Darśana Kanak Prabha Banerjee : S
- • Darśana • Darśana Nirod Baran Chakraborty :
- • Darśana • Darśana Panchanan Sastri :
- • Darśan • Darśan Bhupendra Nath Bhattachariya :
- • Parichaya • Parichaya Phanibhusan Tarkabagisa :
- • Darśana • Darśana Pradyot Mondal :
- • a ḍ Darśana Yoga • a ḍ Darśana Yoga Dinesh Chandra Shastri :
- • - Vaiśeṣika Darśana • - Vaiśeṣika Darśana Karuna Bhattachariyya :

####### PHIH-C-2: History of Western Philosophy-I

Credits - 6 Full Marks- 50

- 1. : Theory of knowledge &Theory of Forms. Plato
- 2. Critique of Plato's theory of Forms; theory of causation; form and matter; Aristotle: potentiality and actuality.
- 3. General outlook of Bacon's philosophy; Idolas; Induction. Francis Bacon:
- 4. ergo sum 4. ergo sum : Cartesian method of doubt, ; types of ideas; Criterion of Rene Descartes truth; mind and matter; mind - body - Interactionism; God: nature and proofs for His existence and External world.
- 5. : Substance, attributes and modes, the concept of God or Nature; Benedict de Spinoza pantheism; mind-body problem; three orders of knowing.
- 6. : Monadology; truths of reason and truths of fact; innateness Gottfried Wilhelm Leibniz of all ideas; some metaphysical principles; Law of Identity of indiscernibles; Law of sufficient reason; Law of continuity; Doctrine of Pre-established harmony; God; nature and proofs for His existence.
- Suggested Readings:
- • History of Philosophy • History of Philosophy F. Copleston : (Vols. I, I, V &VI)
- • Critical History of Western Philosophy • Critical History of Western Philosophy D. J. Ơ Connor :
- • Berkeley and Hume • Berkeley and Hume C.R. Morris :
- • Students' History of Philosophy • Students' History of Philosophy A. K. Rogers :
- • History of Modern Philosophy • History of Modern Philosophy W.K. Wright :
- • Critical History of Greek Philosophy • Critical History of Greek Philosophy W.T. Stace :
- • History of Philosophy from Descartes to Wittgenstein • History of Philosophy from Descartes to Wittgenstein Roger Scruton :
- • Rationality • Rationality John Cottingham :
- • History of Modern Philosophy • History of Modern Philosophy Falckenberg :
Ин ҷониб бо ин хидмати ночизи худ аз Худованди бахшоянда ва меҳрубон умед дорам, ки дар миллати мусалмони мо чашми басират, иттифоқу ваҳдат, тавфиқи пайравӣ намудан ба Қуръону суннат, хосса бар ин масъалаи ихтилофия нуқтаи таммат иноят бифармояд. Омин, ё Арҳама - р - роҳимин. Агар хонандагони мӯҳтарам дар навиштаи мо саҳву хатое пайдо намоянд, умедвор ҳастем, ки бо фазлу карами хеш моро маъзур медоранд. Зеро ягона нусхае, ки мо аз ин рисола дар ихтиёр доштем ва аз он истифода кардем, хеле мағшушу норавшан ва он ҳам дар ҳошияи Фиқҳи Кайдонӣ навишта шуда буд.

56
146

- ▪ Jihusishe na matendo yasiyo hatarishi; kuna matendo mengi ya kimapenzi ambayo hayahusishi mbegu za kiume, majimaji ya ukeni au hatari ya kupenyeza virusi katika mishipa ya damu mfano (kukumbatiana, kushikana mikono, kutomasana nk)
- ▪ Kuwa mwaminifu kwa mpenzi mmoja ambaye pia ni mwaminifu
- ▪ Jizuie usifanye ngono kabisa
- ▪ Ukishindwa kujizuia na kuwa mwaminifu tumia kondomu za kike au za kiume kwa usahihi kila mara kwa kila tendo la ngono
- ▪ Kutoshirikiana vitu vya ncha kali kama vile sindanozisizo salama, vifaa vya kutogea, kutahiri na kuchanjia
- ▪ Kuwa mwaminifu kwa mpenzi mmoja ambaye pia ni mwaminifu
- ▪ Jizuie usifanye ngono kabisa
- ▪ Ukishindwa kujizuia na kuwa mwaminifu tumia kondomu za kike au za kiume kwa usahihi kila mara kwa kila tendo la ngono
- ▪ Kutoshirikiana vitu vya ncha kali kama vile sindanozisizo salama, vifaa vya kutogea, kutahiri na kuchanjia

Daima tuzingatie kuacha ngono kabisa, kusubiri wakati mwafaka, na kufanya ngono salama! Pia tunahitaji kwenda kwa watoa huduma wataalamu kwa ajili ya huduma ya kumkinga mtoto toka kwa mama (PMTCT)

### Ngono salama inamaana gani:

Kuna fursa mbili za ngono salama, nazo ni;-

- ✓ Kupima afya ili kujua kama wewe au mwenzi wako hana au ana virusi vinavyosababisha ,kutofanya ngono ya kuingiliana kimwili kama hakuna uhakika wa afya za wapenzi wawili
114

- methodologies were done in participatory manner, where different stakeholders who participated in the project implementations were involved. The methodologies were focus group discussion, reports review and observation.
- a) Focus Group Discussion
- Focus group discussion was done with the purpose of gathering information from different people, their perspectives and experience on the project in order to provide in-depth analysis on project results and lessons learned. It involved 20people from different groups who were involved in the project implementation.
- Also it involved five people who were not involved in the project in order to give their perspectives in the project activities. It helped stakeholders to share their feelings, opinion, experience and concern about the project as well as to exchange ideas and to learn from each other.
- b) Documentary Reviews
- Project reports were reviewed with the aim of monitoring data in order to analyse the project implementation process to see whether all the planned activities were actually conducted and see if the funds were spent accordingly. These data and information were obtained from the project monitoring system.
- It includes training reports, meetings minutes, attendance registers and any record from activity that was conducted. Different stakeholders who were involved in the project implementation plan were involved and CED Student was a facilitator in the process.
- c) Participant Observation
- This method was used by the CED Student who was a facilitator. It was done by visiting a project area and observing the activities that were carried out. Group
88

### (b) Inputs

The main inputs used during project implementation were: Transport, Handouts, and Stationeries, Venues, Typing and photocopying Training material.

### Picture 1: Peer eductors and CED student's imparing knowledge and skill to Tandala community on HIVs and Potatoe cultivation

### 4.4 Staffing Pattern

The project staff included The Tandala Youth group, the project coordinator, and Peer Educators, CED Student, and development partners. Development partners include Local Governments, UNICEF, AMREF TACAIDS, FEMA and others local groups in the community. The following Table shows the staffing pattern.
## III. ERANSKINA.- ALDI BATERAKO ENPRESA ELKARTEA ERATZEKO KONPROMISOAREN EREDUA

IDENTIFIKAZIO DATUAK
1. abizena, 2. abizena, izena	NAN/IFZ
Norberaren izenean
Ordezkatutako enpresaren izenean
Ordezkatuaren sozietate izena:
Ordezkatuaren IFK:

IDENTIFIKAZIO DATUAK
1. abizena, 2. abizena, izena	NAN/IFZ
Norberaren izenean
Ordezkatutako enpresaren izenean
Ordezkatuaren sozietate izena:
Ordezkatuaren IFK:

IDENTIFIKAZIO DATUAK
1. abizena, 2. abizena, izena	NAN/IFZ
Norberaren izenean
Ordezkatutako enpresaren izenean
Ordezkatuaren sozietate izena:
Ordezkatuaren IFK:

* Eredua egokitu behar da, adjudikaziodun gertatuz gero aldi baterako enpresa elkartean izango den enpresa bakoitza ordezkatzen duten pertsona guztiei buruzko datuak gehitzeko

KONTRATAZIO ESPEDIENTEAREN DATUAK
Kontratuaren izena	Erreferentzia kodea

###### ADIERAZTEN DUTE

- 1. Konpromisoa hartzen dutela aldi baterako enpresa elkarte gisa formalki eratzeko, erreferentziako kontratuaren adjudikaziodun gertatuz gero, honako partaidetza portzentaje honekin:

Enpresaren izena	%

40
Mtoto Kijuzi akiwa na umri huo wa siku chache tu alimuomba baba yake amkabidhi upanga wake aliourithi kwa babu yake. Mzazi wake alikataa lakini kwa kuwa Kijuzi aliibua fujo kubwa nyumbani mwao, baba yake alikubali kumkabidhi upanga aliouhitaji. Hili limeweka wazi maudhui na sifa nyengine ya uhalisia mazingaombwe ya mtoto Kijuzi juu ya kutaka kujibu mashambulizi na kuiokoa jamii yake dhidi ya uonevu na ukandamizaji uliopo kijijini kwao. Mtoto huyo wa ajabu alijinasibu kwa jina lake kwamba yeye ni Kijuzi Mtambaanapenu yaani yeye ni Kijuzi ambaye kupita pembezoni mwa nyumba baada ya nyumba daima. Hivyo kulingana na jina lake Kijuzi alijitoa muhanga na kutoka usiku peke yake ili apambane na jini linalokuja hapo kijijini kwao likala watu linaowakuta nje nyakati za usiku. Kijuzi alizungumza na jini bila ya woga, kwa mfano alitolewa salamu na jini naye akaitikia, kisha akaulizwa na jini ni nani aliyeitikia salamu? Kijuzi aliuliza, ninani aliyetoa salamu? Na baada ya mazungumzo hayo Kijuzi alipambana na jini kwa muda mrefu hadi kikasikika kishindo kikubwa kilichoashiria kumalizika kwa pambano la mafahali wawili hao. Hatimaye jini alishindwa vibaya na mguu wake wa kushoto ulikatwa na Kijuzi na kiatu chake kimoja pia kikachukuliwa na Kijuzi na kwenda kumkabidhi mama yake mzazi ili akitunze. Katika sifa za kiajabu za Kijuzi ni pamoja na kuituliza bahari iliyochafuka hadi nchi ikakaribia kuzama na wakati huohuo kuweza kusababisha kughariki kila kilichopo katika nchi hiyo. Kwa mfano imebainika kuwa Kijuzi alishuka chini ya bahari iliyochafuka kwenda kutazama tatizo lililopo na aligundua kuwa kuna uadui unaosababishwa na kaagando.
## Zingatia :

Muombaji atume maombi yake aambatanishe wasifu na vyeti vyake vya taaluma kwa anuani ya Anazak Pre-and primary school P.o.Box 71306 Dar es Salaam info@anazakschools.sc.tz or

Au maombi yaletwe kwa mkono shuleni Anazak th Mwisho wa kutuma maombi ni tarehe:11 Disemba 2024 saa 11:00 Asubuhi
#### TENDO LA PILI.

Husda anamkabili Ashua kwa hasira, anamtusi kuwa kidudumtu, shetani wa udaku na mwenye kuwinda wanaume wa watu.Wanaangushana na Ashua kuzabwa makofi. Sauti ya kenga inamjia Majoka akilini kuwa soko lifungwe ili kulipiza kisasi kwa Sudi na Ashua, kisha Ashua aitwe ofisini na Husda wakabiliane. Mwango na Chopi wanawachukua Ashua na Husda ndani, agizo linatolewa Husda atolewe ndani baada ya nusu saa.

##### WAZO KUU.

Wanyonge hutafutwa kwa lolote lile na kunyanyaswa.Viongozi hutumia mamlaka yao hata kupanga njama kuwateka wanyonge,Ashua kutiwa ndani ni njama iliyopangwa.

### ONYESHO LA TATU

#### TENDO LA KWANZA.

Ni ofisini mwa mzee Majoka, wana mazungumzo ya faragha na mshauri wake Kenga. Njama yao ya kumtia Ashua ndani inatimia kisha wanamtarajia Sudi, achonge kinyago cha shujaa ndiposa Ashua aachiliwe. Kenga anamwonyesha Majoka picha za waandamanaji gazetini.Kuna habari kuwa Tunu aliongoza maandamano kisha kuwahutubia wanahabari kuwa:

- • za kusafisha soko zimefujwa, • za kusafisha soko zimefujwa,
- • lilifungwa badala ya kusafishwa, • lilifungwa badala ya kusafishwa,
- • za wauzaji zimekiukwa, • za wauzaji zimekiukwa,
- • msimamo wao hadi soko lifunguliwe. • msimamo wao hadi soko lifunguliwe.

Majoka anapanga kumwadhibu Tunu. Maoni ya wengi gazetini ni kuwa,Tunu apigigwe kura za kuongoza Sagamoyo.Kenga anamshauri Majoka kutangaza kuwa maandamano hayo ni haramu kisha Polisi watumie nguvu, Majoka anapinga wazo hilo kwa kuwa;

maandamano yatatia doa sherehe za uhuru, Tunu atazidi kupata umaarufu.

Tunu ana mpango wa kuleta wachunguzi kutoka nje kuangalia ajali ya Jabali.Majoka anasema wazuie uchunguzi huo naye Kenga anakiri kuwa itawagharimu kwa kuwa watatumia mbinu tofauti. Majoka anaamua kuwashughulikia Tunu na Sudi. Kuhusu mishahara ya wauguzi na waalimu, wanaafikiana waongezwe kwa asilimia kodogo kisha kodi ipandishwe.

3
17. GST No.
18. HSN & SAC code of the product:
19. Import / Export Code No.
License No. for import
20. No. of manpower employed by the bidder	a. Scientific b. Technical
c. Administrative d. Finance
21. Support facility equipment No.
22. Experience of the bidder in dealing with the tendered item. Tenderer must have similar job done in the line of business / experience with 3 to 5 years will be considered

23. Whether supply of any item / service to TMC in past; if yes indicate the Purchase Order No. & Date

24. Any other relevant information for submission

I, certify that the above information is correct & true to the best of my knowledge and belief. Nothing has been concealed and fabricated and in case any information is found incorrect then I, the under signatory will be personally responsible.

### Signature

### Date: Name of authorized person for bidder with seal

### Serial # 5

### TATA MEMORIAL HOSPITAL
### 4.3.4 Wimbo wa Mfuga Mbwa

Wimbo huu u napatikana katika hadithi ya ' Mtu na Mkewe ' imeimbwa na mfugaji wa mbwa baada ya kutaka kuuliwa na mazimwi waliomzingira. Aliimba wimbo huu ili kuwaita mbwa wake waje kumsaidia wakati huo akiwa juu ya mti na chini kuna mazimwi wakiukereza mti huo. Uajabu wa wimbo huu umejitokeza pale ambapo walioimbiwa ni mbwa na waliisikia wimbo huu kwa namna ya kimazingaombwe, kwani mbwa mwenye sikio moja aliisikia sauti hiyo mwanzo kabla ya mbwa mwenye masikio mawili, vivyo hivyo mbwa mwenye masikio matatu aliweza kuisikia wimbo huo kabla ya mwenye masikia manne na kila idadi ya masikio ikizidi kuwa kubwa ndipo ambapo usikiaji wa nyimbo hiyo hupunguaau hukosekana kabisa. Wimbo uliimbwa kama ifuatavyo: Mbwa wangu magundaax2 Mbwa wangu magundaax2 Mwaniacha naliwa na mazimwi Mbwa wangu magundaa Njooni mbio njooni Mbwa wangu magundaa ( : utafiti, 2021). Chanzo Utafiti wetu umefanikiwa kuichambua data hii kwa nadharia ya uhalisia mazingaombwe kwa kutumia muhimili wake usemao mazingira ni sehemu muhimu katika aina hii ya fasihi, wanyama, majitu, misitu mikubwa yenye giza totoro na mazimwi hurejelewa. Tunaona wanyama hawa wenye maumbile ya ajabu na sifa za ajabu wakitumika kuibua maudhui na hisia za namna ya kujitetea pale ambapo mtu amekumbwa na janga na akashindwa kulitatua yeye mwenyewe inabidi atafute njia mbadala ya kuondosha kadhia iliyomkabili. Kwa mfano mfugaji aligundua kuwa msaada pekee ambao ungemuokoa ni kutumia nguvu za mbwa wake kuja kupambana