LABELLINGS - THE STUMBLING BLOCKS TO PEOPLE WITH DISABILITIES

Labeling can be defined as “marking a person or a thing for easy identification”. In other areas, labeling is defined as giving names to individuals, the process of assigning names to human beings. There are positive and negative names, hence positive and negative labeling. Negative labeling leads to negative perspectives, while positive labeling leads to positive perspective.

THE HISTORY OF LABELING

The history of labeling is as old as human history; it was recorded since the dawn of human race. In Holy Bible, in Genesis 2:19-20a is written;

“And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought [them] unto Adam to see what he would call them: and whatsoever Adam called every living creature, that [was] the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field…”

From above excerpt we find that God was assessing Adam’s understanding while observing the natural labeling, and we are told that the names animals and trees were given remained the same to the present.

TRIGGERS FOR LABELING

In labeling, there are things that force for it. They are the factors responsible for it to happen. There are four major facts behind this labeling process. These are;

Behavior

This factor explains how individuals are labeled according to their traits. It deals with the way a person thinks, speaks and other personalities (in and outer ones). People with disabilities have been classified according to their type of disabilities.

Appearance

This is the factor which considers physical appearance. It labels an individual due to how s/he appears. Therefore, people with physical disabilities would for instance be termed as they are seen from various points of views. For example, the cripple person may be labeled as chameleon as s/he crows on the land using four limbs.

Events

This criterion is observed in relation to what a person with disabilities does. For instance, a person with hyperactivity disorder can be labeled as stubborn boy/girl.

Sounds

This is the last factor used to label people, particularly those with disabilities. This factor, in relation to people with disabilities, affects much those individuals with hearing impairments, those who cannot hear and speak well. It also hurts individuals with speech impairments. They are labeled the way they produce sounds in the process of communication.

Impacts of labeling

These are the side-line effects of labeling, particularly to people with special needs. They victimize and finally undermine these individuals with disabilities.

Labeling leads to a specific perspective

These perceptions make the society get different attitudes towards an individual. It leads to a development of a particular attitude. It can be positive or negative. The positive perspectives have positive impacts while the negative perspectives will normally lead to negative impacts. This negative perspective will in turn affect people with disabilities. People around them will have bad concepts, they will not get friends, and also these people with special needs will develop self-misconception.

Labeling leads to stigmatization

 By definition, stigmas are the foregone conclusion about a person or group of people without evidence, proof or supporting ideas. Stigmas are very destroying because they penetrate in the brains of individuals and find their everlasting survival over years and one generation to another generation.

Labeling leads to segregation

People are labeled to be segregated. People develop labeling to determine how to treat others, they take for granted to consider it their rights to treat others the way they do. And indeed, labeling can be the source of disharmony, and peace may disappear, especially when individuals are mistreated.

Conclusion

Since human being is the only creature born with instinctive nature and later develops what he desires, and that, since all philosophical and anthropological stances are man (human being) centered; there is, the need therefore to consider all human beings equal and should be treated the same. This is the very reason as to why all bodies of knowledge are created by man to benefit man, and it shall indeed remain the same to all ages under the universe. Let us keep updating our souls and psyches with the beneficial novel doctrines in order to make the world a better place to live for every person.

"Think Inclusively ~~~ Act Inclusively ~~~ Create an Inclusive Nation"

Harvey Kadyanji, The Young Innovator from Tanzania. We Need Him For Inclusive Design In Our Inclusive Nation

Two Waterford techies have emerged among the winners in a worldwide contest for young innovators.

Harvey Kadyanji (Tanzania) and Timothy McDermott (Australia/Swaziland) created a language application called SiSwApp, which has earned them a US$5000 grant and the chance to travel to Thailand.

Harvey and Tim entered the 2013 International Telecommunications Union (ITU) World Young Innovators Competition after seeing it advertised in a Swazi newspaper earlier this year. 

The judges were looking for talented young social entrepreneurs aged between 18 and 26 who could provide ICT-based solutions to developmental challenges.   

Over 600 applicants from 88 countries applied. In July 2013, Harvey and Tim were told that they had made it into the top 15 semifinalists. They then had to submit a 5000-word business proposal and emerged among the top 10 winners.

In mid-November 2013 they will travel to Bangkok, where they will showcase their idea and engage with mentors, leaders in the technology field and other young innovators. They will also collect their prize money, which will be used to develop their project.

Harvey Kadyanji, Principal Stephen Lowry and Tim McDermott

SiSwApp is a smartphone app which is aimed primarily at iOS and Android mobile platforms. It promises to help users by offering contemporary features such as a translator (English to SiSwati and vice versa) with an integrated audio database. Other features include a comprehensive learning tool with topics and themes specific to Swazi culture; links to tourist hotspots in Swaziland and an advertisement platform for local entrepreneurs.

Harvey and Tim’s achievement was announced at a recent Assembly at Waterford. The two students spoke about the app’s functionality and thanked staff members Ms Lisa Mbuli, Mr John Storer, Mr Martin Mwenda and Mr Polycarp Wekesa for their guidance.

Harvey and Tim hope to progress from concept to startup soon and to launch the application in February 2014.

Source: http://www.waterford.sz/News-and-Events/674-Waterford-Techies-Wow-Judges

JE, NI NANI AJUAYE KUWA KESHO NI ZAMU YAKE YA KUWA MLEMAVU?

Miongoni mwa vitu vinavyomwogopesha binadamu kwenye maisha yake ni ulemavu. Ulemavu hauzoeleki kwa watu ambao si walemavu isipokuwa kwa wenye ulemavu tu. Mtu akiambiwa kuwa anaweza kuwa mlemavu kama asipotimiza jukumu fulani basi atafanya kila aina ya juhudi kutimiza hilo jukumu ili mradi tu aepuke ulemavu. Yupo rafiki yangu mmoja ambaye ni mwalimu wa watoto wenye mahitaji maalum, siku aliyoenda kuonana na mkurugenzi wa halmashauri ya wilaya yake akiomba ruzuku kwa ajili ya watoto wa shule aliambiwa hakuna hela. Mwalimu huyo alipomtolea mfano wa wazi na kumwuliza, “Je, wewe au watoto wako wangekuwa wenye ulemavu ungekuwa unajibu kama unavyonijibu leo hii?” Jibu la haraka kutoka kwa mkurugenzi huyo lilikuwa ni kutoa maagizo kwa wasaidizi wake ili wampe huyo mwalimu fedha alizohitaji ili kuepuka laana inayoweza kumpata, yaani ulemavu.

Mfano mwingine wa dhahiri

Rafiki zangu wawili ambao ni vipofu walisafiri kutoka Chuo Kikuu cha Dar es salaam hadi mitaa ya Kigogo hapohapo Dar es Salaam, na mwenyeji wao aliwauliza hivi; “kutoka huko mlimani hadi hapa kigogo nani amewaleta?” Rafiki zangu vipofu wakajibu; “tumekuja peke yetu”. Majibu ya mwenyeji wao kwa hisia kali alijibu; “jamani, Mungu wa ajabu sana, utadhani nao ni watu vile!”.

Vilevile yupo mwalimu mmoja ambaye naye ni kipofu, wakati anakwenda kuanza kazi alikataliwa na walimu pamoja na wanafunzi wa shule hiyo- wakidhani hawezi kufundisha kwa sababu ya upofu wake. Yule mwalimu kipofu baada ya kujitambulisha aliwauliza swali dogo tu kwa kusema “mara ya mwisho mlisoma mada gani na mliishia wapi?” Wanafunzi wakamwelekeza mada waliyosoma na mahali walipoishia. Yule mwalimu akafundisha kwa muda wa dakika 10 tu na akawaambia “kwaherini, nadhani sitaingia hili darasa kwa kuwa hamko tayari niwafundishe tangu mlipojua niko hapa shuleni kwenu”, kisha akaenda kukaa ofisini. Cha ajabu baada ya dakika 5 kupita, wanafunzi walituma wajumbe watano kwenda kumwomba mwalimu aendelee kufundisha hilo darasa kwani hapo awali hawakujua kuwa anaweza kufundisha.

Nitoe mfano mwingine wa mkuu wa wilaya moja hapa nchini. Mtawala huyu alitembelea shule fulani na kukuta walimu kadhaa wasio vipofu, na lengo la kiongozi huyo lilikuwa ni kuwapata wanafunzi wa kusimama barabarani kwa ajili ya kuupokea mwenge wa uhuru. Mkuu huyo wa wilaya aliuliza, “mkuu wa shule yuko wapi?”, akaelekezwa kuwa mkuu wa shule pamoja na uongozi wake wa juu hawapo, bali majukumu yote ameachiwa mwalimu wa zamu. Mkuu huyo wa wilaya akataka kuonana na huyo mwalimu wa zamu ili awapeleke wanafunzi kuupokea mwenge, ndipo walimu wale wakamjibu mkuu huyo wa wilaya kuwa mwalimu wa zamu ni mtu asiyeona (kipofu). Hoja iliyotoka kwa mkuu huyo wa wilaya ilikuwa, “Je, huyo mwalimu anawafundisha vizuri watoto wetu? Asije akatuharibia watoto wetu kitaaluma” (mwalimu kipofu aliyasikia mazungumzo hayo akiwa chumba cha ofisi mojawapo kwa kuwa mkuu huyo wa wilaya hakuingia ofisini).

Kwanza kabisa, niwatake radhi wasomaji wangu kwa kutokutaja majina halisi ya watu hawa na mahali walikokuwa. Kusudi si kuumbuana, kuchongeana wala kusemana vibaya. Lengo kuu hapa ni kujua kwa hakika kuwa haya matukio kwa watu wenye ulemavu yanatokea pande za watu wa kawaida, wasomi na viongozi wa nchi hii na kwingineko duniani kunakofanana  na utamaduni wetu huu.

Lakini hoja yangu ya msingi si kuwalaumu ni kwanini hawa wananchi, watawala na wasomi walitenda haya, bali ni kubainisha sababu zipi na vigezo vipi viliwasukuma kusema na kutenda hayo tuliyoyaainisha. Hebu sasa tuchunguze sababu zinazopelekea watu hawa kusema maneno na kufanya vitendo vinavyotafsiriwa kuwa havifai miongoni mwa binadamu.

Utamaduni

Kimaana, utamaduni ni mambo yote yanayojenga maisha ya mwanadamu. Ndiyo jumla ya njia na mbinu zote azitumiazo mwandamu ili aweze kuishi na kupambana na mazingira yake. Utamaduni ndio humuumbia mwanadamu uwezo wa kufikiri, ndio kipimo cha ufahamu wake. Mojawapo ya vipengele muhimu kwenye utamaduni wa jamii yoyote ile ni lugha.

Matumizi ya Lugha na Watu Wenye Ulemavu

Haya ni matumizi ya lugha kwenye jamii zetu ambayo yanaashiria dhahiri kuwa kwenye jamii zetu watu wenye ulemavu wamekuwa wakifikiriwa vibaya kunakopelekea vitendo viovu dhidi yao. Hapa chini ni baadhi ya methali kongwe kwenye jamii zetu ambazo zimehusika kwa namna moja ama nyingine kuchangia vitendo viovu juu ya watu wenye mahitaji maalum, hususan, watu wenye ulemavu.

1.    Kipofu hamwelekezi kipofu mwingine kwa mwenge

Hii ina maana kwamba watu vipofu hawawezi kaa pamoja na kupangilia mambo yahusuyo maisha. Hawawezi elekezana njia za mafanikio katika maisha.

2.    Kummulikia kipofu ni kumaliza mzigo wa nyasi na wala awezi kuona

Hapa tunapata maana ya moja kwa moja kuwa jamii zisipoteze muda na raslimali kuwekeza kwa mtu aliye kipofu (au mtu yeyote mwenye ulemavu). Mfano mmojawapo wa uwekezaji kwa watu wenye ulemavu ni pamoja na kutowasomesha shule.

3.    Nduguyo akifa sikio utapata shida kuita

Katika methali hii tunaona jinsi jamii inavyoogopa ulemavu na kubainisha jinsi mtu mwenye ulemavu anavyohesabika kuwa ni mzigo kwenye jamii zao.

4.    Kumwimbia kiziwi ni kumaliza nyimbo bure

Kuimba, kwa maana ya kisanaa ni kuleta burudani, kupendezesha mtu, kumfanya mtu awe na furaha katika maisha yake. Katika methali hii wanajamii wanaonyana kuwa wasifanye lolote kwa kuwapendezesha watu wenye ulemavu.

5.    Agana na nyonga kabla ya kuruka

Hii ni methali inayoonyesha ubaguzi kwa watu wenye ulemavu wa viungo. Mtu aliyelemaa kiuno hawezi agana na nyonga yake. Maana halisi ya kuagana na nyonga ni kufanya maandalizi kabla kuanza kufanya jambo lolote kwa vitendo. Je, watu wenye ulemavu hawawezi kufanya mambo yao kimaisha kwa kupangilia?

6.    Mzee (mgonjwa au mlemavu) anajifahamu mwenyewe au Aliye dhaifu yapasa ajifahamu mwenyewe.

Hii methali inatufundisha tabia mbaya ya kuwatenga watu wenye ulemavu.

7.    Asiyesikia la mkuu huvunjika guu

Kuvunjika guu ni laana kwa mujibu wa methali hii. Hivyo inaonyesha kuwa watu wote waliopata matatizo yaliyopelekea ulemavu wao ni matokeo ya laana ya kutokuwa wasikivu.

8.    Ukila na kipofu, usimshike mkono

Hii methali inahimiza wanajamii kutengana, kutokuwa karibu na watu wenye mahitaji maalum. Tufanye mambo kimyakimya ili watu wenye ulemavu wasijeiga na kufanikiwa kama watu wengine wasio na ulemavu.

9.    Ni bora uwe nacho cha thamani ndogo kuliko kukosa kabisa

Ni methali ambayo ilitumika kuwafariji watu/familia ambazo zilizaa watoto wenye ulemavu. Waliambiwa kuwa japo mtoto mwenye ulemavu si bora kama watoto wengine lakini ni bora kuliko wangekosa kabisa huyo mtoto.

10. Hata kama ni jinga litengenezee upinde

Methali hii ilitumika kuwafariji watu waliokuwa  na watoto waliokuwa na ulemavu ya kuwa motto ni mtoto hata kama ana ulemavu anastahili sehemu yake ya urithi toka kwa baba na mama.

Methali zingine kuhusu watu wenye ulemavu na dhana ya ulemavu

11. Usimwonyeshe kipofu njia

12. Katika nchi ya vipofu, chongo ni mfalme

13. Sikio la kufa halisikii dawa

14. Kichaa huponywa, ujinga hauponywi

15. Asiyesikia husafiri mbali sana, maana hata akiambiwa anakokwenda hatasikia

16. Kula na kipofu ni sawa na kula peke yako

17. Apendaye, chongo huita kengeza

18. Kipofu hadanganywi jicho

19. Mbona wanidanganya kana kwamba nina chongo?

20. Sijali hata akiwa na usaha masikioni, si mwanangu

21. Ukioga pamoja na mjinga hutakati

22. Hata kama ni mjinga ni wako

23. Kwa matendo haya uliyonitendea, kama hukufa utalemaa

24. Ngongo ni zuzu na Ngomisho ni zuzu

25. Kichaa huponywa, ujinga hauponywi

26. Heri kufa macho kuliko kufa moyo

27. Jicho ni moja, nalo laingia mchanga

28. Nduguyo akifa sikio utapata shida kuita

29. Afadhali kuchakaa nguo kuliko kuchakaa akili

30. Asiyekiuno naye huvua

31. Ukienda na mwenye chongo nawe jidai chongo

32. Mtu asiyekamilika viungo au akili, ukimtania hudhani unamtukana

Hitimisho

Ni nani ajuaye kuwa kesho atapoteza macho, masikio na viungo vingine? Nani ameandikiwa kuwa mlemavu?

Hii misemo imegharimu na kupelekea ugumu wa maisha pale inapotokea vinara wa matumizi ya kukejeli watu wenye ulemavu nao wapatapo ulemavu. Wanaumia viungo na saikolojia yao. Wengi wao hupata magonjwa mengine kama msongo wa mawazo na hata kufa, si kwa sababu ya ulemavu, bali ni mwangwi wa matumizi mabaya ya lugha kwenye jamii.

Hitaji pekee la kizazi cha sasa ni kupata shule thabiti za mawazo (school of thoughts) zitakazoweza kubainisha ukweli na uhalisia wa utamaduni wetu. Si shule hizi za mawazo zinazosisitiza kuenzi kazi za mababu zetu bila kuona athari katika ulimwengu wa sasa (contemporary world). Utamaduni ndio umekuwa adui mkubwa kwa maisha ya watu wenye ulemavu. Japo utamaduni unapofika kilele chake cha makuzi huwa ni mgumu kama chuma cha pua, lakini juhudi za dhati zikifika tutaweza kuubomoa na kuupandikiza utamaduni wetu pendwa. Penye nia pana njia na kila lenye mwanzo halikosi mwisho.

"Tufikiri Kijumuishi ~~~ Tutende Kijumuishi ~~~ Tujenge Taifa Jumuishi"