ahmedheakl/docatlas_instruct huggingface dataset:
pana mtoto wa kike wa mfalme ambaye alikiona kile kitu kinapokuja mpaka kikatua chini. Yule binti wa mfalme akamuona Muhamedi ni kijana mzuri sana. Kugundua hilo palepale Muhamedi akamwambia farasi ninataka niwe babu kizee nisitamaniwe na mtu na sitaki nionekane muonekano wangu huu. Mtoto wa mfalme akawa ameshamuona Muhamedi katika maumbile yake ya kawaida na akatamani kuolewa na yeye. Siku moja kukapigwa mbiu ya mgambo watoto wa mfalme wachaguliwe wachumba. Walijitokeza vijana wengi waliotamani kuoa binti yake mfalme. Kila mmoja katika mabinti wa mfalme, alipewa ndimu yake airushe juuili yeyote atakayedondokewa na ndimu hiyo mara tatu atakuwa ndiye mume wa binti huyo. Ndimu zilirushwa na mabinti hao lakini hakuna hata mmoja aliyefanikiwa kumdondoshea mtu mmoja kwa mara zote tatu. Mwishowe ikabakia ndimu moja na alikabidhiwa ndimu hiyo binti wa mwisho wa mfalme aliirusha ndimu hiyo na kumdondokea Muhamedi, watu wote wa upande wa mfalme walisema kuwa mtu aliyedondokewa na ndimu hawamtaki na hastahiki kuwa mume wa binti yao kwa kuwa ni kizee, binti huyo alipewa ndimu ya pili akairusha ikamuangukia tena Muhamedi na ya tatu pia ilimwangukia Muhamedi. Binti aliofungishwa ndoa na Muhamedi lakini aliambiwa kwamba hatofanyiwa shaerha yeyote kwa vile mume aliyekubali kuolewa naye si hadhi yake. Ilitokea kuja majeshi ya nchi nyengine katika nchi hiyo ya kifalme kupigana na na majeshi wenzao. Sheria za wakati huozilibainisha kuwa jeshi lililoshindakwenye mapambano ndilo lililopewa nafasi ya kutawala katika eneo lililoshindwa kwenye mapambano. Muhamedi alikuwa miongoni mwa askari waliotoka kwenda katika uwanja wa mapambano akiwa na upanga pamoja na farasi wake. Baada ya kujiandaa
Акрам (с) дар боби хушгумонӣ дар ҳаққи бародари муъмин набуд ва агар таъвили каломаш ба 87 маънои саҳеҳ тавъам (якҷоя) бо нияти хайре набуд, албатта ва бешубҳа куфри ишон аз ин навишта равшан мебуд. Ҳатто аз назари шариат ӯро кофир ва муртад хондан низ дуруст мебуд. Зеро ҳеҷ муъмин ҳақ надорад суннатеро, ки бо ривояти мутавотир аз Расули Акрам (с) собит гаштааст, ҳаром хонад. Ё амалеро, ки оммаи уламо силсила ба силсила ба ҷавозияти он рафтаанд, аз рӯи таассуб мамнӯъ ҳукм намояд. Дар ҳоле, ки имоми Аъзам Абуҳанифа (р) фармудаанд: То замоне, ки дар ҳар масъала сарчашмаи гуфтаи мо аз Қуръон ва Ҳадис ва иҷмои уммат ва қиёси равшан маълум нагардад, барои ҳеҷ муъмине амал кардан ба гуфтаи мо ҳалол намебошад. Имом Шофеъӣ (р) низ дар ин мавзӯъ фармудаанд: Ҳар гоҳ қавли ман бо ҳадиси саҳеҳе мухолиф ояд, қавли маро бар девор занед (яъне

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3) The Darkroom Cookbook; Anchell, Stephen G. 4) Practical photography; Freeman, John
Course Learning Outcome: 1. The course will open an avenue for the students to explore career options and individual ventures in Photojournalism, which is a specialized and developing area in the media landscape. 2. Students will be able to: Define the process, uses, principles and advantages of digital photography. 3. Develop the concept of the basics of digital imaging, , Resolution, Pixel depth, Aspect Ratio, File Formats, File Size, Image Compression etc. Visualize the concept of digital platform and various methods of image capture.

##### Format for developing syllabus for a course/paper

Programme / Class	Degree	Year	B.A. I	Semester	II
Subject	Co-curricular
Course Code	Course Title	Communication Skills
Course Course Outcome Learners will be able to: 1. Gain Self-competency and Confidence 2. Practice Emotional Competency 3. Gain Intellectual Competency 4. Gain an Edge through Professional Competency 5. Aim for a High Sense of Social Competency 6. Be an Integral Human Being.
Credits Credits -	Max. Max. Marks :	Min. Min. Passing Marks :
Total Tutorials - Practical (in hours per week) : 2-0-0 Total Tutorials - Practical (in hours per week) : 2-0-0 No. of Lectures
Unit	Topic	No. of Lectures
I	Techniques Listening and Comprehension • Probing Techniques Listening and Comprehension • Probing of Effective Listening: Questions • Barriers to Listening, Pronunciation • Enunciation • Vocabulary • Fluency • Common Errors	05
II	Techniques • Gathering Ideas and Information from a Techniques • Gathering Ideas and Information from a of Effective Reading Given Text i. Identify the Main Claim of the Text ii. Identify the Purpose of the Text iii. Identify the Context of the Text iv. Identify the Concepts Mentioned • Evaluating These Ideas and Information i. Identify the Arguments Employed in the Text ii. Identify the Theories Employed or Assumed in the Text • Interpret the Text i. Understand What a Text Says ii. Understand What a Text Does iii. Understand What a Text Means	05
III	Clearly State the Claims • Avoid Ambiguity, Vagueness, Unwanted Generalizations, and Oversimplification of Issues • Provide Background	05
madisko ya watoto hali mbayo imekuwa ikisababisha maafa ambayo yangeepukika kwa kufuata sheria, kanuni na taratibu. Aidha, baadhi ya wamiliki na waendeshaji wa kumbi kwa msingi huohuo wa kuendekeza faida pasi na kujali maelekezo ya vibali vyao wamekuwa wakijaza watu kupita viwango vya madaraja waliyopangiwa na BASATA. BASATA kama mtoaji wa vibali vya kumbi za sherehe na burudani linasisistiza kwamba halitafumbia macho ukumbi wowote utakaokiuka maelekezo haya sambamba na kuruhusu maonesho machafu yenye kudhalilisha utu wa binadamu hasa yale yanayoonesha maungo ya ndani. Hatua kali na za kisheria zitachukuliwa kwa yeyote atakayekiuka maagizo haya. BASATA linawatakia wasanii na wadau wote wa Sanaa Pasaka njema na yenye furaha tele.

## SANAA NI KAZI TUIKUZE, TUILINDE NA KUITHAMINI

## Godfrey L. Mngereza KATIBU MTENDAJI, BASATA
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### CHAPTER SIX

- 6.0 CONCLUSIONS AND RECOMMENDATIONS

This chapter is a summary of the work that was done during participatory assessment and project activities. It concentrates on those objectives that were fully or partially achieved. Finally, it points out some recommendations on how to tackle the problem effectively and further research finding..

### 6.1 Conclusions

Participatory assessment revealed a problem of youth unemployment in relation to HIV/AIDS in Tandala wards. It has been found that, by providing HIV/AIDS education and by creating employment opportunities to youth, the following can be achieved.

- a) Through Peer Educators youth will be sensitized and empowered to face the HIV/AIDS and be able to protect themselves and other community members so that they can achieve their life goals and dreams
- b) Employment makes youth dependent hence not easily persuaded to do things that would keep them in danger of contracting HIV like drug abuse or unprotected sex.
- c) While working, the mind and the body get exhausted hence reduces chances of sexual desires which in turn reduces chances of contracting HIV or re- infection.
- 6.2 Recommendations

Based on experiences of project process, it is recommended that:

- a) Local Authorities, Central Government, CBOs, NGOs, FBOs and other organizations dealing with HIV/AIDS to target youth groups in their provision of
- ❖ Amani na Madhubuti wanajenga uhusiano mzuri hadi kuishi kibandani pamoja
- ❖ Madhubuti na Amani wanataka mageuzi ya Amani
- ❖ Majisifu wanashindwa kutoa mihadhara kule Wangwani na kurudi Tomoko kama amaibika.

## SURA YA 9

- ➢ Mtemi Nasaba Bora alisumbuliwa na mawazo ya kifo chake kiwa wakati
- ➢ Aliamua kumwelekeza Amani mahali ambapo angezikwa ili amchimbie kaburi, jambo ambalo Amani alilitekeleza
- ➢ Mashaka, bintiye Mtemi aliingiwa na wazimu akawa anazurura mtaani akiwa uchi na ikambidi afungwe Kamba
- ➢ Jioni moja wakati Mtemi hakuwepo katika kasri, Mashaka aliwashinda Zuhura na vijakazi kumdhibiti.
- ➢ Amani akaitwa kuwasaidia, aliombwa asiondoke bali alale kwenye kochi sebuleni
- ➢ Usiku huo, Zuhura alimwita kumsaidia kutafuta kitu kama nyoka mvunguni mwa kitanda chake na Mtemi
- ➢ Amani alikubali kuingia kumsaidia na kuktwa mle na Mtemi
- ➢ Bila kudadisi, akaamua kewe anamkwendea kinyume
- ➢ Alimpiga Amani hadi akazirai kasha kumtupa ukingoni mwa Mto Kiberenge alipookotwa na wasamaria wema
- ➢ Bi Zuhura naye akapewa talaka akakwenda kwao Umoja
- ➢ Amani alijikuta katika zahanati ya Nasaba Bora akiwa na majeraha na maumivu
- ➢ Ikiwa Imani anamtembelea kila siku katika zahanati
- ➢ Imani hakuamini uvumi kuwa Amani alikuwa na uhusiano wa kimapenzi na Bi Zuhura
- ➢ Amani alikuwa hoi, hakuweza kuzungumza
- ➢ Imani hakutaka kumweleza kuwa Chwechwe Makweche alikuwa amevunjika fupaja akicheza kabumbu
- ➢ Majisifu tangu alipotoka Mkokotoni, alibadilika kwa sababu ya majuto na huruma. Alijuta alivyomtendea mkewe Dora kwa ulezi wa watoto wake wenye mahitaji maalumu
- ➢ Alimhurumia Imani kwa mshahara duni, Bi Zuhura kwa dhiki nyingi pamoja na talaka
- ➢ Majisifu alimtembelea Amani akiwa hospitalini

13
kutokana na yeye ni uajabu kulingana na uzoefu wa kimaisha na watu wengi waliomzunguka wakiwemo wazazi wake mwenyewe walishuhudia maajabu hayo. Siku moja tu baada ya kuzaliwa, Kijuzi aliwaamrisha wazazi wake wampikie chakula kilo mbili. Na jambo hili kwa maoni yetu lilikuwa la kiajabu na lisiloweza kutokea katika hali ya kawaida na wazazi walifanya hivyo na alikula chakula chote kilo mbili. Na siku ya pili Kijuzi alidai aongezewe faradhi zaidi kutokana na ukweli kwamba hakutosheka na kiwango cha chakula kilo mbili alichopikiwa siku ya mwanzo licha ya umri wake kuwa mdogo sana. Baadhi ya sifa za mtoto huyu zimebainika katiaka sehenu ifuatayo; Siku moja alizaliwa mtoto wa maajabu, baada ya kuzaliwa alitoa dishi apikiwe kama mchele kilo mbili na baada ya kupikiwa akasema nisogezeeni na akakila chakula chote peke yake. Na siku ya pili ni vilevile na kila siku zikizidi ali sema aongezewe faradhi……. Alipofika siku ya tatu akamuuliza mama yake na baba yake, mbona ikifika magharibi munaingia majumbani mapema? Mama yake akamwambia kuwa anakuja mdudu ambaye huwaka taa na kuwa watu wote huingia ndani mpaka aondoke…. Mtoto akamwambia baba yake, baba huo panga uliorithi kwa baba yako nipe, baba yake akakataa lakini mtoto huyo alizua zogo kubwa mpaka akapewa….kufika usiku akatoka nje na wazazi wake wakamnasihi asitafute hatari naye akawajibu kuwa kwani hamjui mimi jina langu ni Kijuri Mtambaanapenu …( utafiti, 2021) Chanzo

Nukuu hii umetupa msaada mkubwa kuona namna ambavyo mtoto wa maajabu amesawiriwa. Miongoni mwa maajabu hayo ni pale msimulizi aliposema, ilipofika siku ya tatu ya kuzaliwa kwake Kijuzi aliuliza wazazi wake sababu iliyowafanya watu wote wa kijiji hicho wawe wanaingia ndani mapema hata kabla ya usiku kuingia vyema. Hili linaibua sifa nyengine na maudhui ya uelewa wa ajabu aliokuwa nao mtoto huyu wa siku tatu ambaye alifahamu kila kitu kilichojiri katika jamii yake na ambacho kingetokea hapo baadaye.
ярдәмендә чыныктым. Бераз вакыт бу мәктәптә эшләгәннән сон, миңа янә уз төбәгемә рус теле hәм әдәбияты укытучысы буларак кайтырга туры килде. Менә егерме сигез ел инде мин мәктәптә, балар белән эшлим. Хәзер башка hөнәр иясе була алганымны күз алдыма да китерә алмыйм.Укытучы - ул минем өчен hөнәр иясе генә түгел, ул - күңел халәте. Мин үзем сайлап алган хезмэтемне яратып башкарам. Бүгенге көндә укытучыдан Федераль дәүләт белем бирү стандартларына , ягъни бүгенге көн таләпләренә туры килерлек дәрәсләр бирү сорала, шунлыктан hәр укытучы алдында креатив, конкурентлыкка әзер, бөтен яктан да сәләтле шәхесләр тәрбияләү бурычы тора. Өч ел инде менә, рус теле генә түгел, татар теле hәм әдэбиятын да укытам. Шушы кыска гына вакыт эчендә мин зур уңышларга ирештем дип саныйм үземне. Укучы балалар төрле сыйфатларга, характерга hәм сәләткә ия. Минем өчен h әрбер бала - ул шәхес. Аларның hәммәсе дә үзенчәлекле, hәм инде, укытучы буларак, баланың кабатланмас шәхес булганын күреп алу, аларга үсәр өчен дөрес юнәлеш бирү минем төп бурычым дип саныйм. Хәзерге заман укытучысының осталыгы, минемчә, укучының фикерләү сәләтенә бәйләп, төрле методлар кулланып укыту процессын оештыра белүдә, укучыны мавыктырып, дәресне көтеп алырлык дәрәҗәгә китерүдә чагыла.
ilgariyoq mashhuri jahon bo'lganini ko'rsatib turibdi.

Muarrix va tazkiranavis Davlatshoh Samarqandiy 'Tazkirat ush - shuaro' asarida shundoq naql qiladi: 'Olim, odil, g'olib va himmatli podshoh Ulug'bek Ko'ragon… yulduzlar ilmida osmon qadar yuksalib bordi, maoniy ilmida qilni qirq yordi. Uning davrida olimu-fozillar martabasi nihoyat cho'qqisiga ko'tarildi.

Mirzo Ulug'bek handasa ilmida chigallarni yechuvchi, hay'at ilmida Majistiykusho erdi. Fozillaru- hakimlarning yakdil fikrlari shulkim, Islomiyat zamonida, balki Iskandar Zulqarnayn zamonidan shu damgacha Ulug'bek Ko'ragondek olim va podshoh saltanat taxtida o'ltirmagan. Ul riyoziyot (ya'ni matematika) ilmini shu qadar daraja bilan egallagan erdiki, zamonasining ko'rkam olimlari, chunonchi ulamo va hakimlar faxri Qozizoda rumiy ham G'iyosiddin Jamshid bilan birgalikda yulduzlar ilmiga rasad bog'ladi. Lekin zamonasining bu ikki ulug' olimi rasad oxiriga yetmay turib vafot etdilar va sulton Ulug'bek bor himmatini bu ishni adog'iga yetkazmoqqa sarf qildi. Rasadning qolgan qismini mirzoning o'zi poyoniga yetkazib, 'Ziyji Sultoniy'ni kashf etgach, uni o'z ismi bilan ziynatladi. Bu kun mazkur ziyj hakimlar nazdida mo''tabar va amaldadir. Ba'zi olimlar uni 'Ziyji Nosiri Elxoniy'dan ortiq ko'radilar…'

Alisher Navoiy 'Farhod va Shirin' dostonida Mirzo Ulug'bekni bundoq madh etadi:

Temurxon naslidan sulton Ulug'bek, Ki olam ko'rmadi sulton aningdek.

Aning abnoyi jinsi bo'ldi barbod, Ki davr ahli biridan aylamas yod.

Va lek ul ilm sori topdi chun dast, Ko'zi olinda bo'ldi osmon past.
Sekolah Dasar (SD) / Madrasah Ibtidaiyah (MI)

Jepang terhadap penduduk Indonesia
2.2 Menghargai jasa dan peranan tokoh perjuangan dalam mempersiapkan kemerdekaan Indonesia - Mengidentifikasi beberapa tokoh dalam mempersiapkan kemerdekaan - Menunjukkan sikap menghargai jasa para tokoh persiapan kemerdekaan
2.3 Menghargai jasa dan peran tokoh dalam memproklamasikan kemerdekaan Indonesia - Menunjukkan sikap menghargai jasa para tokoh proklamasi kemerdekaan
2.4 Menghargai perjuangan para tokoh dalam mempertahankan kemerdekaan - Menghargai jasa para tokoh dalam mempertahankan kemerdekaan
RATA-RATA
RATA-RATA KESELURUHAN

Mengetahui, Kepala SD/MI ........................................................ NIP / NIK .........................	................................, ................ Guru Mata Pelajaran IPS ........................................................ NIP / NIK .........................

Kriteria Kriteria Ketuntasan Minimum

KKM)) KKM

Il I Il I

(IPS)
ინდიკატორები
პროექტის უშუალო შედეგები
პროექტის გრძელვადიანი შედეგები
განსახორციელებელი საქმიანობების მიმართ გენდერული მიდგომა
თანამშრომლობა
Яламлам, ки дар хориҷи ҳарам аст, берун омадан ва даҳ рӯзи аввали моҳи муҳаррамро пай дар пай рӯза доштан аст. Бо вуҷуде, ки арбоби илм аз мазоҳиби арбаъа бо иттифоқи оро бар ҷавози аъмоли мазкур рафтаанд, вале боз ҳам мувофақат ва мушоракат кардан ба ишон дар чунин аъмол бар аҳли суннат ҷоиз нест (балки мухолафат кардан мустаҳаб аст). Ба хилофи суннате, ки бо ривояти саҳеҳ аз Расули Акрам (с) собит гаштааст, ки ин ҷо мушоракат ба ишон ҷоиз аст, на мамнӯъ. Мисли хориҷ шудан аз Макка ба Танъим ва ё Ҷиърона барои эҳроми умра. Ҳосили калом, мухолафат кардан бо аҳли бидъат дар амри мубоҳ ба мақсади боз доштани ишон аз он бидъат ва баргардонидани онҳо ба салоҳ ва шоистакорӣ амри мустаҳсан ва писандида аст. Аммо масъалаи ишораи саббоба, ки бо ҳадисҳои саҳеҳ собит гаштааст, аслан аз боби бидъат намебошад (то ин ки ба хотири мухолифати рофизиҳо онро тарк намоем ва низ

93
- • The Darkroom Cookbook; Anchell, Stephen G.
- • Practical photography; Freeman, John
55

- 3.2.3 Classical Unemployment Theory

Classical or real-wage unemployment occurs when real wages for a job are set above the market-clearing level, causing the number of job-seekers to exceed the number of vacancies. The classical theory, as analyzed by Pigou (1933) and Solow (1981), argues that the labour market consists of demand and supply of labour. Demand for labour is a derived demand, obtained from the declining portion of the marginal product of labour. The demand curve is a negative function of real wage in that if wages increase the quantity demand for labour will decline and the opposite is correct.

The supply of labour is derived from worker's choice whether to spend part of time working or not working (leisure). Supply of hours worked is a positive function of the real wage, because if the real wage rises, workers supply more hours of work. In equilibrium, demand and supply of labour are intersected at a clearing point that determines the equilibrium real wage rate and full employment.

### 3.2.4 Keynesian Unemployment Theory

Keynesian unemployment theory argues that, when there is not enough aggregate demand in the economy to provide jobs for everyone who wants to work. Demand for most goods and services falls, less production is needed and consequently fewer workers are needed, wages are sticky and do not fall to meet the equilibrium level, and mass unemployment results. In other words, Cyclical, deficient-demand, or Keynesian unemployment, occurs when there is not enough aggregate demand in the economy to provide jobs for
13	Buyback offer ( if any) In INR Only
14	Add : GST for Buy back
15.	CMC @maximum 5% per annum for 5 years on Ex-works cost after warranty (quote in %only).
16.	Add: GST on CMC charges (quote in % only).
17.	Total cost of equipment for Ten years (excluding customs duty) in case of foreign currency [(i.e. Equipment cost with 5 years warranty & CMC @ maximum 5% per annum for 5 years on Ex-works cost after warranty.
18.	Total cost of equipment for Ten years (including statutory duties such as taxes in case of INR ) [i.e. Equipment cost with 5 years warranty & CMC @maximum 5% per annum for 5 years on Ex-works cost after warranty.
19.	Total cost of equipment to be taken for arriving at the final price (after converting the currency to INR) (not to be filled by the tenderer)
20.	Turnkey price (if any)
21.	Add : GST on turnkey
22.	Optional Items: i) ii) iii) iv)

I certify that the above information is correct & true to the best of my knowledge and belief. In case any information is legal suppressed, and /or found false and incorrect, the under signatory will be personally responsible for the consequences, and that the tender is liable to be rejected summarily without assigning any reason.

### Signature

### Date: Name of authorized person for bidder with seal
7) Bidders are requested to note that they should necessarily submit their financial bids in the format provided and no other format is acceptable. If the price bid has been given as a standard BoQ format with the tender document, then the same is to be downloaded and to be filled by all the bidders. Bidders are required to download the BoQ file, open it and complete the SKY BLUE coloured (unprotected) cells with their respective financial quotes and other details (such as name of the bidder). No other cells should be changed. Once the details have been completed, the bidder should save it and submit it online, without changing the filename. If the BoQ file is found to be modified by the bidder, the bid will be rejected. The bidder should quote only in excess of the tender value, any quote found less than the tender value will be rejected.

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- 12) The uploaded tender documents become readable only after the tender opening by the authorized bid openers.
- 13) Upon the successful and timely submission of bids (i.e. after Clicking 'Freeze Bid Submission' in the portal), the portal will give a successful bid submission message & a bid summary will be displayed with the bid no. and the date & time of submission of the bid with all other relevant details.
- 14) The bid summary has to be printed and kept as an acknowledgement of the submission of the bid. This acknowledgement may be used as an entry pass for any bid opening meetings.
நிதி நிலணமக்கூற்று

நிறுவனம்	குழுமம்
மார்ச் முடிவலடந்த வருடம் 31	2020	2019	மாற்றம்	2020	2019	மாற்றம்
ரூபா. '000	ரூபா. '000	%	ரூபா. '000	ரூபா. '000	%
பசாத்துக்கள்::
லகயிலுள்ள காசு மற்றும் காசுக்கிலனயானலவ.	7,164,139	3,294,055	117.49	7,693,032	4,310,595	78.47
வங்கி மீதி மற்றும் நிதியியல் சாதனங்கள்	3,207,440	3,404,533	(5.79)	6,661,407	7,375,423	(9.68)
நிதிச்கசாத்துக்க்கள் - வர்த்தகப்படுத்தல்களுக்கு லவக்கப்பட்டுள்ளலவ	1,031,719	23,190	4,348.98	1,198,592	72,386	1,555.83
நிலைமாறக்கூடிய கடன் மற்றும் கபறுலககள்	147,747,511	151,707,902	(2.61)	154,134,934	156,955,837	(1.80)
மீள் காப்புறுதி மற்றும் காப்புறுதி கபறுலககள்	-	-	-	1,194,933	885,395	34.96
நிதிச்கசாத்துக்க்கள் நியாய மதிப்பில் - ஏலனய விரிவான வருமானம்/ விற்பலனக்குள்ளலவ	324,381	125,651	158.16	1,455,702	125,651	1,058.53
நிலைமாறக்கூடிய கடன் கருவிகள்	4,106,963	8,002,625	(48.68)	4,813,439	9,091,945	(47.06)
3,213,788	3,213,788	-	-	-	-
கூட்டு முதலீடுகள்	-	237,633	(100.00)	-	237,633	(100.00)
-	-	-	1,131,652	1,131,596	0.00
ஆதனம் கபாறி மற்றும் உபகரணங்கள் ,	1,143,929	1,098,286	4.16	3,998,370	4,017,301	(0.47)
நன்மதிப்பு மற்றும் அருவச் கசாத்துக்கள்	257,581	324,905	(20.72)	368,574	432,340	(14.75)
1,939,450	84,065	2,207.08	1,639,482	84,065	1,850.26
பிற்தபாடப்பட்ட வரிச் கசாத்துக்கள்	376,291	-	471,841
## SURA YA KWANZA

### 1.0 Utangulizi

Utafiti huu ulilenga kukagua uhalisia mazingaombwe na namna ambavyo huibua maudhui katika hadithi simulizi za jamii ya Wazanzibari. Sura hii imekusanya vipengele vya usuli wa tatizo la utafiti, tamko la tatizo la utafiti, lengo kuu na malengo mahususi ya utafiti. Pia, kuna maswali ya utafiti, umuhimu wa utafiti, mipaka ya utafiti, vikwazo vya utafiti pamoja na mpangilio wa utafiti na kumalizia kwa hitimisho.

### 1.1 Usuli wa Tatizo la Utafiti

Maandishi ya kitaalamu kwa kiasi kikubwa hubainisha kuwa istilahi ya uhalisia mazingaombwe hapomwanzo ilitumika katika fani ya uchoraji, hasa katika miaka ya 1920. Kwa wakati huo imesemwa kuwa uhalisia mazingaombwe ulikuwa na jukumu la kufasili kazi za kibunilizi za kinathari za George Leoise Borges, (Ambrose, 1999). Wamitila (2008) amesema kwamba istilahi ya uhalisia mazingaombwe imeasisiwa na Franz Roh wa Ujerumani mwaka 1925. Anaendelea kudokeza kuwa dhana hii imehusishwa na Marekani Kusini na pia katika ulimwengu wa tatu. Wanjiru (2013) aliingilia kati mjadala huo na kusema kuwa hoja kwamba Roh ndiye mwasisi wa uhalisia mazingaombwe ilipingwa na kurekebishwa na wataalamu wengine kama vile Christopher Warnes aliyesema istilahi ya uhalisia mazingaombwe ilipatikana katika maandishi ya mashairi ya Fridrich Freiherr von Hardenberg maarufu kwa lakabu ya kishairi Novalis. Katika uhalisia mazingaombwe matukio ya kiajabu huelezwa katika mtindo wa moja kwa moja kama kwamba ni ya kawaida, haya ni maoni ya Mbatiah (2001), Njogu na