Muonekano wa Logo ya Vodacom wanayotumia X kuunga mkono Ushoga.


MATUMIZI YA RANGI KATIKA NEMBO YA VODACOM, BENDERA YA TAIFA, UPINDE WA MVUA, BENDERA ZA WATETEZI WA HAKI ZA KIJINSIA NA MAVAZI YA MAKUHANI: TUJIFUNZE KUTENGANISHA KISAYANSI ALAMA ASILIA NA ALAMA ZINAZOBUNIWA NA WATU KUKIDHI MALENGO TOFAUTI​













Utangulizi

Ama kwa kujua au kwa kutojua ukweli wote kuhusu ujinsia wa binadamu, kuna Watanzania wanafanya propaganda za kishoga katika namna ambayo inachafua majina ya wenzao na kuharibu brandi za biashara za watu baki pasipo ushahidi wa kutosha.

Baadhi ni wahariri wa magazeti wakongwe, kuna waandishi wa habari wazoefu, wengine ni maafisa usalama, baadhi ni makuhani na wapo maaskofu na mashehe.

Mwandishi wa uzi ninaoujibu hapa ni miongoni mwao. Anaandika kwamba:

"Kampuni zinapofanya modifications kwenye logo zao na kuzitumia, kunakuwaga na mawazo tofauti, lakini hili la vodacom [kutumia rangi zilizomo katika bendera ya LGBTQ+ kwenye logo yao mpya] litaleta mitizamo tofauti hasa kwa [watu] tusio support [ajenda ya haki za kijinsia inayopiganiwa na makundi ya] LGBTQ+"

Logo ni alama. Hivyo ni kweli kwamba logo tofauti hubeba maana tofauti.

Kwa hiyo baada ya kusoma uzi wake nimeshibdwa kuelewa hoja yake kabisa. Nimejiuliza maswali yafuatayo:
  • Je, mwandishi anamaanisha kitu gani anapotumia neno LGBTQ+ na kwa nini haungi mkono ajenda ya watu hawa?
  • Hizi rangi za bendera zinazotumiwa na watetezi wa haki za kijinsia zina uhusiano gani na rangi zilizo kwenye nembo ya Vodacom?
  • Zina uhusiano gani na uamuzi wa Mwalimu wa somo la Fizikia anayewafundisha wanafunzi wake rangi saba za upinde, yaani ROYGBIV?
  • Zina uhusiano gani na uamuzi wa Mwalimu wa chekechea anayewafundisha watoto wadogo kuchora na kufanya shading kwa kutumia penseli zenye rangi tofauti?
  • Zina uhusiano gani na uamuzi wa mapadre kuyapa rangi tofauti majoho yao kulingana na majira ya kiliturijia?
  • Zina uhusiano gani na uamuzi wa Tanzania kuweka rangi za kijani, njano na bluu kwenye bendera ya Taifa?
  • Kwa ujumla, uamuzi wa mtu mmoja kutumia rangi fulani kwenye bendera ya watetezi wa haki za kijinsia kuwakilisha wasifu wa kijinsia mmojawapo unaondoaje uwezekano wa mtu baki kuitumia rangi hiyo kueakilisha dhana tofauti kabisa isiyohusiana na wasifu wa kijinsia?
Kulingana na ufahamu wangu kuhusu sayansi inayochungiza chimbuko na matumizi ya alama mbalimbali (semiology) yafuatayo ni matamko ya kweli:

Mosi, rangi sio alama inayoashiria uhusiano wa sababu na matokeo kati yake na kitu kinachowakilishwa na rangi hiyo (indexical sign), tofauti na ambavyo mawingu yanayoleta mvua ni alama ya mvua, ambapo sababu ni alama ya matokeo, na tofauti na ambavyo moshi ulio matokeo ya moto ni alama ya moto unaoleta moshi huo, ambapo matokeo ni alama ya sababu.

Pili, rangi sio alama inayoashiria ufanano wa nje kati yake na kitu kinachowakilishwa na rangi hiyo (iconic sign), tofauti na ambavyo alama ya barabarani inayoonyesha mteremko mkali ilivyo na ukingo wenye mbetuko

Na tatu, rangi ni alama inayoweza kubeba maana yoyote kunasibu kulingana na matakwa binafsi ya mtumiaji wa rangi hiyo muda fulani na mahali fulani (symbolic sign), sawa na ambavyo namba "9" inawakilisha vitu tisa kinasibu.

Kwa hiyo, nahitimisha kwamba, mihemuko ya kishoga inayoendelea inamaanisha kuwa kuna ombwe la maarifa muhimu kuhusu ujinsia wa binadamu na namna ya kueleza maarifa hayo kwa Kiswahili sanifu na kinachoeleweka kwa wengi.

Hivyo, hapa chini napendekeza tuelimishane kuhusu dhana ya "wasifu wa kijinsia" yaani "sexual identity."

Sababu ya ombwe la maarifa kuhusu ujinsia wa watu

Sensa ya Taifa ni zoezi linalopaswa kulisaidia Taifa kupataa taarifa mbalimbali kwa ajili ya kutengeneza ripoti kadhaa zikiwemo wasifu wa kidemografia, wasifu wa kijinsia, nk.

Mpaka sasa Tanzania tumefanya sensa mara saba, yaani sensa ya mwaka 1910, 1967, 1978, 1988, 2002, 2012 na mwaka 2022.

Bahati mbaya, tangu sensa za Tanzania hazikusanyi taarifa zinazoliwezesha Taifa kutengeneza wasifu wa kijinsia uliokamilika.

Badala yake Sensa zote zinataja idadi ya wanaume na wanawake pekee.

Zinafumbia macho uwepo wa makundi mengine ya watu wanaohitaji sera mahsusi kwa ajili ya kulinda haki zao za kikatiba.

Mfano mzuri ni mahunta, yaani watu wenye jenitalia ya kiume na jenitalia ya kike kwa mpigo.

Lakini zipo sababu zingine za maarifa haba kuhusu ujinsia wa binadamu.

Mitaala yetu ya kiserikali na kidini inayo maudhui yanayowaaminisha wanafunzi wetu kwamba dunikunakotr kuna wanaume na wanawake pekee, wakati huo sio ukweli wote wa kijinsia kwa mujibu wa tafiti mamboleo za kisayansi.

Hivyo, watanzania wengi hawana weledi wa kuwawezesha kushiriki kwenye mijada ya kidunia kuhusu ujinsia wa binadamu inayoongelea masuala yanayowahusu watu ambao sio wanaume na sio wanawake, yaani "non-heterosexual human persons."

Hata hivyo, tunaweza kuwadanganya watu wote mara chache, tunaweza kuwadanganya watu wachache mara zote, lakini hatuwezi kuwadanganya watu wote mara zote.

Hili la mwisho linatualika kuhitimisha uwongo wa kijinsia leo kitafiti.

Aina tofauti za wasifu wa kijinsia

Katika ngazi ya dunia kuna aina zipatazo kumi za wasifu wa kijinsia, yaani "sexual identities"

Kwa sababu za kihistoria, nyasifu za kijinsia zinatajwa kwa kutumia misamiati tofauti kama vile LGBTQAISAR+ na LGBTCQQAAI+.

Maneno haya mawili yanaunganishwa na kiambishi awali cha neno LGBT+.

Halafu kuna viambishi tamati viwili, QAISAR+ na CQQAAI+.

Japo viambishi tamati vinaonekana kutofautiana, lakini hakuna tofauti sana kati yake. Nitaeleza.

Neno LGBT+ linawakilisha Lesbians, Gays, Bisexuals na Transgenders plus more.

Hivyo, kutumia neno LGBT+ ni kuhimiza swali "plus what?"

Bila kujibu swali hili mwongeaji anakuwa anaongelea kitu kisichoeleweka kwake na kwa hadhira yake.

Majibu kwa swali "plus what?" yanapatikana kwenye viambishi tamati vya vijineno viwili.

Kijineno QAISAR linawakilisha Queers, Androgenous individuals, Straight allies, Asexuals/Aromantics na Reassigned individuals.

Na kijineno CQQAAI+ linamaanisha Cisgender, Queer, Questioning, Asexual, Ally, na Intersex.

Hivi vijineno viwili vinakamilishana na kulaliana kwa kiasi fulani.

Na uchambuzi wangu unaonyesha kuwa maneno Queer na Questioning hayana tofauti kuvwa.

Maneno cisgender, Ally na Straight ally yanamaanisha kitu kimoja.

Na neno androgenous halitajwi katika kineno cha pili lakini linawakilisha kundi la watu wengi.

Kwa hiyo, sasa tunaweza kusema kwamba kuna nyasifu za kijinisia zifuatazo:
  1. Mwanamke (female cisgender),
  2. Mwanamume (male cisgender),
  3. Jike dume kimaumbile (Intersex),
  4. Shoga wa kike (Lesbian),
  5. Shoga wa kiume (Gay),
  6. Mwanamke au mwanamume mwenye maelekeo kwa wanawake na wanaume (Bisexual)
  7. Mtu aliyepata changamoto ya jinsia yake kubadilika ikawa tofauti na jinsia aliyodhaniwakuwa ni jinsia yakew tangu utotoni (Transgender).
  8. Mtu asiye na uhakika na wasifu wake wa kijinsia (Queer/Questioning),
  9. Mtu ambaye sura yake upo kati kati ya uanauke na uanaume (Androgenous individual),
  10. Mwanamke au mwanamume anayeunga mkono haki za kijinsia (Straight ally/Ally),
  11. Hanithi au towashi (Asexual/Aromantic), na
  12. Mtu aliyeamua kutafuta msaada wa kitabibu na kubadilishwa jinsia yake toka uanaume hadi uanauke, au kinyume chake (Reassigned individual).
Kwa hapa yafaa kusisitiza kwamba, kitakwimu, kuna NYASIFU ZA KIJINSIA kubwa mbili.

Yaani, wasifu wa jinsia ya kiume na wasifu wa jinsia ya kike.

Haya makundi mawili ya watu yanaunda 98% ya watu wote duniani.

Hawa wanaitwa maheterofilia. Kuna heterofilia jike na heterofilia dume. Hawa huzaa Watoto wanaolijaza Taifa.

Wanatusaidia kupata wanafunzi, walimu, wanajeshi, mapolisi, wanasiasa, waandishi wa habari, watumishi wa umma, wabunge, mawaziri, madereva, wahandisi, na kila mtu baki unayemwona leo.

Kwa ujumla, maheterofilia ni wahusika wakuu katika mchakato wa uhamisho wa uhai kutoka kwa wazazi kwenda kwa watoto, kutoka kwa mababu na mabibi kwenda kwa wajukuu, na kuzazi kimoja hadi kizazi kingine.

Vipengele vya wasifu wa kijinsia (sexual identity)

Kisemantiki, kila WASIFU WA KIJINSIA uliotajwa hapo juu, unaambatana na seti ya sifa zinazomtambulisha mtu ama kama mwamamume, mwanamke, hunta, au vinginevyo.

Kwa uchache wasifu wa kijinsia wa mtu unahusisha vipengele vifuatavyo:
  1. Jenitalia za nje alizo nazo,
  2. Jenitalia za ndani alizo nazo,
  3. Uwezo wa kuzaa,
  4. Kiwango cha homoni za estrogen alicho nacho mwili,
  5. Kiwango cha homoni ya testosteron alicho nacho mwilini,
  6. Fomati ya kromozomu aliyo nayo,
  7. Kiwango cha nyege alicho nacho mwilini,
  8. Uzito au wembamba wa sauti yake,
  9. Maelekeo ya nyege za mhusika,
  10. Matendo ya ngono yanayopendelewa na mhusika
  11. Na kadhalika
Nitatoa mifano michache ya ufafanuzi:

Wasifu wa kijinsia wa kwanza:
  • Normal Name: Normal male
  • Chromosomal Sex: 46XY
  • Reproductive Internal Structures: Testicles, Epididymis, Vas Deferens, Accessory Glands,
  • External Genitals: Penis, scrotum
  • Fertility status: Fertile
  • Secondary Sex Characteristics: Beards, pubic hair, deep voice, muscular.
  • Sexual orientation: Female oriented libido (gynophilic)
  • Testosterone to estrogen (T/E) ratio : Between 10:1 and 30:1
  • Voice frequency: Deep
  • Preferred sexual acts: Copulation (penis to vagina sex)
Wasifu wa kijinsia wa pili:
  • Normal Name: Female
  • Chromosomal Sex: 46XX
  • Reproductive Internal Structures: The uterus, fallopian tubes, ovaries, cervix, Bartholin's glands, Skeen's glands.
  • External Genitals: Mons Pubis, the vulva which includes the labia majora, labia minora, clitoris, vaginal opening and Vestibule
  • Fertility status: Fertile
  • Secondary Sex Characteristics: Breast Development, Widening of Hips, Pubic and Underarm Hair Growth, Changes in Body Fat Distribution, Skin Changes, Menstrual Cycle, Changes in Voice Pitch, Increased Bone Density, and Labia Minora Growth.
  • Sexual orientation: Male oriented libido (androphilic):
  • Testosterone to Estrogen (T/E) ratio: Less than that of males.
  • Voice frequency: Soft
  • Preferred sexual acts: Copulation (penis to vagina sex)
Kulingana na fomati ya kijenetiki, kitabu kilichoandikwa na Robert Crooks pamoja na Karlar Baur (2014:121), kiitwacho “Our Sexuality, 12th edition (Belmonte, USA: Wadsworth),” kuna nyasifu za kijinsia zenye ulemavu zipatazo 70.

Mifano michache ya nyasifu za kijinsia zenye ulemavu itatosha kuthibitisha mtazamo huu.

Wasifu wa tatu:
  • Abnormality name: Fetally androgenized females
  • Chromosomal Sex: 46XX
  • Gonadal Sex: Ovaries
  • Reproductive Internal Structures: Normal female
  • External Genitals: ambiguous (typically more male than female)
  • Fertility status: Fertile
  • Secondary Sex Characteristics: Normal female (individuals with adrenal malfunction must be treated with cortisone to avoid masculinization).
  • Phenotype: Usually female, but significant level of dissatisfaction with female gender identity; oriented toward traditional male activities
Wasifu wa nne
  • Abnormality name: Androgen insensitivity syndrome
  • Chromosomal Sex: 46XY
  • Gonadal Sex: Undescended testes
  • Reproductive Internal Structures: Lacks a normal set of either male or female internal structures
  • External Genitals: Normal female genitals and a shallow vagina
  • Fertility status: Sterile
  • Secondary Sex Characteristics: At puberty, breast development and other signs of normal female sexual maturation appear, but menstruation does not occur.
  • Phenotype: Female
Wasifu wa tano:
  • Abnormality name: Dihydrotestosterone (DHT) deficient males
  • Chromosomal Sex: 46XY
  • Gonadal Sex: Undescended testes at birth; testes descend at puberty
  • Reproductive Internal Structures: Vas deferens, seminal vesicles, and ejaculatory ducts but no prostate; partially formed vagina
  • External Genitals: ambiguous at birth (more female than male); at puberty, genitals are masculinized.
  • Fertility status: Sterile
  • Secondary Sex Characteristics: Female before puberty; become masculinized at puberty.
  • Phenotype: Female prior to puberty; majority assume traditional male identity at puberty.
Wasifu wa sita:
  • Abnormality name: Turner’s syndrome
  • Chromosomal Sex: 45XO
  • Gonadal Sex: Fibrous streaks of ovarian tissue
  • Reproductive Internal Structures: Uterus and fallopian tubes
  • External Genitals: Normal female
  • Fertility status: Sterile
  • Secondary Sex Characteristics: Undeveloped; no breasts
  • Phenotype: Female
Wasifu wa saba:
  • Abnormality name: Klinefelter’s syndrome
  • Chromosomal Sex: 47XXY
  • Gonadal Sex: Small testes
  • Reproductive Internal Structures: Normal male
  • External Genitals: Undersized penis and testes
  • Fertility status: Sterile
  • Secondary Sex Characteristics: Some feminization of secondary sex characteristics; may have breast development and rounded body contours.
  • Phenotype: Usually male, although higher than usual incidence of gender identity confusion
Tofauti kati ya hali ya kijinsia na tabia ya kijinsia

Kwa kuwa wasifu wa kijinsia unaanzia kwenye michakato ya kibayolojia, uchambuzi makini unatofautisha kati ya hali ya kimaumbile na tabia inayotokana na maamuzi ya mtu binafsi.

Hivyo, wanazuoni wananatofautisha kati ya hali ya ushoga wa kiume (uhomofilia wa kiume) na tabia ya ulawiti. Sio kila shoga wa kiume ni mlawiti au mlawitiwa.

Pia wanazuoni wanatofautisha kati ya hali ya ushoga wa kike (uhomofilia wa kike) na tabia ya usagaji. Sio kila shoga wa kike ni msagaji au msagwaji.

Hivyo, tunaweza kutunga sheria kuzuia tabia za ulawiti na usagaji, lakini hatuwezi kutunga sheria ya kuzuia hali ya ushoga wa kike au kuzuia hali ya ushoga wa kiume.

Mchanganuo wa aina tofauti za matendo ya ngono

Vipengele vilivyomo katika wasifu wa kijinsia hutusaidia kutofautisha hali na tabia za kijinsia walizo nazo wahusika chini ya kila wasifu wa kijinsia.

Katika wasifu kila wasifu wa kijinsia, kIpengele kimojawapo kinataja tabia za kijinsia, yaani, matendo ya ngono yanayopendelewa na mhusika.

Kwa ajili ya makala hii, ni muhimu kujua ufanano na utofauti uliopo kati ya matendo ya ngono yanayopendelewa na makundi tofauti ya kijinsia.

Kwani ni kwa njia hii pekee tutaweza kutofautisha kinaganaga kati ya haki na majukumu yanayowahusu watu walioko katika aina tofauti za wasifu wa kijinsia.

Hapa, napendekeza kuyatofautisha matendo ya ngono yote yanayofahamika duniani kwa kutumia kigezo za "matokeo ya kibayolojia" yanayoweza kufuata baada ya kila tendo la ngono husika kutekelezwa katika mazingira mahsusi.

Kwa kutumia kigezo hiki, mwanafalsafa wa Kiitaliano aitwaye Giovanni Montini (1968), katika makala yake yenye kichwa cha meneno, "Humanae Vitae," anasema kuwa matendo yote ya ngono yanayofahamika yanaweza kugawanywa katika makundi mawili pekee.

Kwa upande mmoja, kuna matendo ya ngono ambayo ni "alama asilia ya umoja wa kikemia na alama asilia ya umoja wa kibayolojia kati ya wahusika."

Haya ni matendo ya ngono yanayoweza kuleta matokeo ya "umoja wa kikemia na umoja wa kibayolojia kati ya wahusika."

Na kuna matendo ya ngono ambayo hayawezi kuwa "alama ya kikemia na alama ya kibayolojia kati ya wahusika."

Haya ni matendo ya ngono ambayo hayawezi kuleta matokeo ya "umoja wa kikemia" wala matokeo ya "umoja wa kibayolojia" kati ya wahusika.

Kusudi tuweze kutofautisha kati ya umoja wa kikemia na umoja wa kibayolojia nitaeleza maana tofauti za neno "umoja".

Kifalsafa, neno "umoja" linamaanisha "muungano" wa vitu viwili au zaidi wenye kuunda kitu moja kukubwa zaidi chenye sehemu kadhaa.

Kwa usahihi, "umoja" wa vitu viwili au zaidi hutegemea uwepo wa kitu cha ziada kinachoviunganisha vitu hivyo ili viweze kuhesabiwa kama muungano wa kitu kimoja kikubwa chenye sehemu nyingi, yaani "the unity of a compound thing."

Na kwa ujumla, kuna aina kuu mbili za umoja. Kuna umoja unaokuwepo kutokana na sifa za ndani ya vitu vinavyounda muungano husika (intrinsic unity).

Na kuna umoja unaokuwepo kutokana na sifa zilizo nje ya vitu vinavyounda muungano husika (extrinsic unity).

Hebu tuanze na mifano ya umoja unaotokana na sifa zilizo nje ya vitu vinavyounda muungano husika.
  1. Kuna umoja kati ya jozi ya wasafiri wawili, Juma na John, waliosafiri pamoja kwa basi la Happy Nation kwa sababu wanaunganishwa na basi walilosafiria kwa masaa kadhaa.
  2. Kuna umoja kati ya seti ya Wanafunzi waliosoma pamoja katika shule ya Msingi Mtakuja kwa sababu wanaunganishwa na eneo la shule hiyo walikosoma pamoja kwa miaka kadhaa.
  3. Na kuna umoja kati ya jozi ya watianaji wawili, Peter na Lydia, wanaotumia kitanda kama eneo la kutiana, kwa sababu kitanda kinawaunganisha wahusika wakati wote wa dakika za kutiana.
Hata hivyo, basi, shule na kitanda ni sifa zilizo nje ya watu wanaosemwa kuwa na umoja fulani.

Kwa hiyo umoja wao ni "umoja unaotokana na sifa zilizo nje ya miili ya watu walioungana" yaani "extrinsic unity".

Sasa tuangalie mifano ya umoja unaotokana na sifa zilizo ndani ya miili ya vitu vilivyoungana na kuunda kitu kimoja kikubwa.
  1. Kuna umoja kati ya Viungo vya mwili vipatavyo 100 katika mwili wa mtu anayeitwa kiumbehai chenye mwili mmoja kwa sababu viungo hivi vinaunganishwa na uhai mmoja wa mwili mmoja vinaoshirikiana kuupigania.
  2. Kuna umoja kati ya raia Wa Tanzania na serikali kwa sababu Utanzania unatokana na sifa kuu tatu za raia, serikali yao na nchi yao yenye mipaka maalum kijiografia.
  3. Kuna umoja kati ya jozi ya wazazi, Emma na Anna, waliomzaa mtoto aitwaye Anna, kwa sababu mtoto Anna ni kiunganishi chao cha kibayolojia kilichotokana na uwezo wao asilia wa kuzaa kwa njia ya tendo la ngono.
  4. Na kuna umoja kati ya atomu mbili za elementi ya Sodiam (Na+) zenye valensi chanya na atomu moja ya elementi ya Klorini (Cl-) yenye valensibhasi, atomu zinazoungana kikemikali na kuunda molekyuli moja ya chumvi ya mezani kwa sababu ya mkamilishano wa valensi hasi na valensi hasi zinazopatikana katika muundo wa atomu husika.
Katika mifano hii, uhai, nchi, mtoto, na valensi zinazokamilishana, ni sifa za ndani ya vitu vinavyosemwa kuwa na umoja.

Kwa hiyo, neno "umoja" linazo maana nyingi kulingana na chimbuko la umoja unaoongelewa.

Katika mjadala wa sasa tutaongelea umoja wa aina tatu unaotokana na sifa za ndani ya miili ya watianaji, bila kuongelea umoja unaotokana na sifa zilizo nje ya miili ya watianaji.

Hapa kuna "umoja wa kikemikali," "umoja wa kisaikolojia-na-kimwili" au tuseme "umoja wa kisaikomwili" na "umoja wa kiuzazi." Nitafafanua.

Kulingana na taasisi iitwayo Sophia Institute for Teachers (2020:96-97), katika kitabu chao, “Spirit of Truth: High School Course 6 (USA: Sophia Institute for Teachers),” umoja unaotokana na sifa za ndani ya wahusika kwenye tendo la ngono unaanzia kwenye homoni ya mahaba iitwayo "oxytocin."

Homoni ya "oxytocin" ni kemikali ambayo huzalishwa mwilini watu wawili kwa moigo pale watu hawa wanapozoeana kwa sababu ya kuishi katka ukaribu unaoruhusu urafiki kujengeka.

Yaani, ni Kwa sababu ya mazoea kati yao homoni ya "oxytocin" huzalishwa katika miili yao.

Na Kwa sababu ya homoni hii, wahusika hujikuta wanaanza kutamaniana kingono na kulazimika kuwasiliana kimahaba.

Hatimaye wahusika huvutiana kwa kiwango cha kuanzisha mahusiano ya kingono.

Muungano wa kingono wa aina hii unakuza tunu ya urafiki kati ya wahusika, ambayo ni mojawapo ya tunu za msingi za kiutu.

Aidha Mahusiano ya kingono huwaletea utulivu wa nafsi katika ngazi ya mwili na kiakili (psycho-somatic integrity), ambayo ni mojawapi ya tunu za msingi za kiutu.

Utulivu wa nafsi hufuatia mabadiliko ya kimwili yanayoambatana na mchakato wa tendo la ngono unaoweza kuhitimishwa na mshindo mara nyingi.

Kadiri mahusiano ya kingono yanavyoendelea kati ya wahusika ndivyo homoni nyingi zaidi ya oxytocin inavyozalishwa.

Kadiri homoni nyingi zaidi inavyozalishwa ndivyo hamu ya kukutana tena na tena kingono inavyoongezeka.

Kadiri matukio ya kukutana kingono yanavyoongezeka ndivyo uwezekano wa kupata mimba unavyoongezeka, kama wahusika ni mwanamume na mwanamke wenye uwezo wa kizaaa.

Mimba ikitokea, mtoto akazaliwa, wahusika wanaitwa wazazi. Siku moja wazazi watapata wajukuu na vitukuu, wataitwa mababu na mabibi.

Ukoo wa binadamu unasonga mbele namna hiyo kutokana na matendo ya ngono ya jenitalia kwa jenitalia kati ya mwanamke na mwanamume wasiotumia kingamimba.

Katika orodha yetu ya awali, kuna aina tatu za wasifu wa kijinsia zinazoweza kufanya matendo ya ngono yanayoweza kuleta matokeo "umoja na uzazi". Hapa kuna:
  1. Mwanamke (female cisgender),
  2. Mwanamume (male cisgender),
  3. Mwanamke au mwanamume anayepinga ubaguzi wa kijinsia (Straight ally/Ally),
Kwa ufupi, tendo la ngono linaweza kuleta matokeo matatu, kwa sababu, katika mazingira haya neno "umoja" linabeba maana tatu kwa mpigo. Kuna:
  • Umoja wa kikemia (chemical unity) kati watu wawili wanaoshiriki tendo la ngono kwa sababu ya kemikali ya oxytocin,
  • Umoja wa kimwili na kiakili (psycho-somatic unity) kwa kila mshiriki watendo la ngono, na
  • Umoja wa kiuzazi (parental unity) kwa sababu ya mchakato wa kingono unaoweza kusababisha mimba na mtoto anayeweza kufuata.
Nje ya tendo la ngono ya jenitalia kwa jenitalia kati ya mwanamke na mwanamume ambao hawajatumia kingamimba, hakuna tendo la ngono l8ngine lenye uwezo wa kuleta matokeo yote matatu, kama yalivyoorodheshwa hapo juu.

Badala yake, kuna matendo ya ngono yanayoweza kuleta matokeo mawili ya kwanza, pasipo uwezekano wa kuleta tokeo la tatu, yaani "umoja wa kiuzazi."

Matendo hayo ni pamoja na:
  • Ngono inayohusisha msuguano wa jenitalia ya kiume na pura ya mwanamke, yaani ulawiti wa mwanamke (male-to-female pedication),
  • Ngono inayohusisha msuguano wa jenitalia ya kiume na pura ya mwanamume, yaani ulawiti wa mwanamume (male-to-male pedication),
  • Ngono inayohusisha msuguano wa jenitalia za kike, yaani usagaji (tribadism),
  • Ngono inayohusisha msuguano wa jenitalia ya kiume na mdomo (felatio),
  • Ngono inayohusisha msuguano wa jenitalia ya kike na mdomo (cunilingus),
  • Ngono inayohusisha msuguano wa jenitalia ya kiume na mapaja (thigh sex),
  • Ngono inayohusisha msuguano wa jenitalia ya kiume na matiti (inter-breast sex),
  • Ngono inayohusisha msuguano wa jenitalia ya kiume na kwapa (armpit sex),
  • Ngono inayohusisha msuguano wa jenitalia na vidole (manual masturbation),
  • Ngono inayohusisha msuguano wa jenitalia ya kiume na jenitalia ya kike ukiambatana na matumizi ya kingamimba kama vile kondomu au kidonge (contracepted sex).
NI kwa kuzingatia mantiki hii, tunaweza kusema kwa usahihi kwamba, mwanafalsafa Giovanni Montini (1968), katika makala yake iitwayo "Humanae Vitae," alikusudia kutetea rai isemayo kwamba:
​
"There is an inseparable natural connection between the chemically unitive significance, psycho-somatically unitive significance and the procreatively unitive significance which are triply intrinsic and inherent to the uncontracepted penis-in-vagina sexual acts as opposed to all other sexual acts." (Giovanni Montini (1968), Humanae Vitae, paragrapg 12 paraphrased) ​

Kanuni hii ya "pembetatu ya umoja wa kikemikali, kisaikomwili na kiuzazi" ndio inachora msitari ulionyooka kati ya matendo ya ngono yanayofanywa na watu wa jinsia tofauti, kwa upande mmoja, na matendo ya ngono yanayofanywa na watu wa jinsia moja, kwa upande mwingine.

Hii ni hoja ya kifalsafa na kisayansi, japo inaungwa mkono na ushahidi wa kiteolojia, hasa teolojia inayoongelea "jozi ya mke na mume kama mwili mmoja".

Wasifu wa kijinsia,usawa na utofauti wa haki za kijinsia

Awali ya yote, napenda kusema kuwa, kwa kutumia kigezo hiki cha "pembetatu ya umoja wa kikemikali, kisaikomwili na kiuzazi" watetezi wa haki za kijinsia wenye kuongelea "the right to marital equality" kati ya wapenzi wa jinsia moja na wapenzi wa jinsia tofauti wanapoteza hoja.

Ukweli ni kwamba, japo "umoja wa kisaikomwili" na "umoja wa kikemikali" vinawezekana kupitia matendo ya ngono kati ya watu wa jinsia moja, lakini "umoja wa kiuzazi" hauwezekani kamwe.

Na kwa hiyo, kulingana na kanuni za semilojia, zinzotofautusha kati ya "symbolic signs," "iconic signs" na "indexical signs", matendo ya ngono yanayofanywa na wapenzi wa jinsia moja hayawezi kuwa "indexical signs," na hivyo hayawezi kuwa "alama asilia ya umoja wa kiuzazi."

Kwa hiyo, kwa kutumia kigezo hiki, wanazuoni wanaosema kwamba hakuna usawa kati ya ndoa ya jinsia moja na ndoa ya jinsia tofauti wako sahihi.

Kwa kiwango hiki nawaunga mkono Kwa sababu ya jawabu linalojitokeza pale swali lifuatalo linapoulizwa:

What is marriage and which sexual unions count as one?​

Hili ni swali lenye sehemu mbili. Jawabu la sehemu ya kwanza ya Swali ndio linaamua jawabu kwa sehemu ya pili ya swali.

Kuhusu sehemu ya kwanza ya swali, neno "ndoa" ni kibadilika (variable) kinachoweza kubeba maana zaidi ya moja.
  1. Hapa kuna majibu mengi kama vile:
  2. ndoa ya jinsia tofauti,
  3. ndoa ya jinsia moja,
  4. ndoa ya wagumba,
  5. ndoa ya wazazi,
  6. ndoa ya mke mmoja na mume mmoja,
  7. ndoa ya mke mmoja na waume wengi,
  8. ndoa ya mume mmoja na wake wengi, na kadhalika.

Kuhusu ndoa ya watu wa jinsia tofauti jawabu ni kwamba:

Marriage is a relatively permanent and exclusive sexual union between two persons which is specified by sexual acts which simultaneously manifest chemically unitive significance, psycho-somatically unitive significance and the procreatively unitive significance.​

Na kuhusu ndoa ya watu wa jinsia moja jawabu ni kwamba:

Marriage is a relatively permanent and exclusive sexual union between two persons which is specified by sexual acts which simultaneously manifest chemically unitive significance and psycho-somatically unitive significance to the exclusion of procreatively unitive significance​

Ni kwa sababu ya tofauti hii katika fasili, ndoa za jinsia moja hazitambuliwi kisheria katika sehemu nyingi duniani, na Tanzania ikiwemo.

Sababu ni kwamba, ndoa hizi hazina mchango mkubwa katika kukuza na kuhami maslahi mapana ya kitaifa kwa sababu ya kukosa uwezo wa kuleta "umoja wa kiuzazi" ambayo ni tunu ya kijinsia iliyo muhimu katika ustawi wa taifa.

Yaani, kwa sehemu kubwa, sheria za ndoa zinazosimamiwa na serikali zinahangaika kukuza na kuhami kwa mpigo tunu tatu za kijinsia: umoja wa kikemikali, umoja wa kisaikomwili na umoja wa kiuzazi. Ni katika mazingira haya, swali linazuka:

Given that, marriage remains a state sanctioned and enforced institution, why do we have to legally specify which forms of marriage deserve state protection rather than let each person make her or his own choices?
The question probes the tension between state control over marriage and individual autonomy. While marriage is often state-sanctioned and regulated, leading to questions about why the state dictates acceptable forms, the core issue is whether society, through its laws and institutions, should limit the types of relationships recognized as marriage, or whether individuals should have the freedom to define marriage for themselves.

Jawabu lake linatokana na kanuni ya wengi wape katika mchakato wa kutunga sheria.

Hata hivyo, watu wote, bila kujali nani anaanguka katika wasifu wa kijinsia upi ni wanufaika wa haki zote za binadamu zilizotajwa kwenye Tangazo la Dunia la Haki za Watu.

Chimbuko la aina tofauti za wasifu wa kijinsia

Kitaalam tunasema kuwa wasifu wa kijinsia ni zao la mabadiliko ya kijinsia katika ngazi ya vinasaba na homoni.

Kama mabadiliko haya yakifuata ramani ya kawaida tunapata mwanamke au mwanamume. Hapa kuna Normal Sexual Development.

Lakini, Kama mabadiliko haya yakishindwa kufuata ramani ya kawaida tunapata mtoto mwenye wasifu tata wa kijinsia. Hapa kuna Disorders of Sexual Developments.

Hapa chini, tutaona kwa kifupi jinsi wasifu wa kijinsia wa kawaida na wasifu wa kijinsia wenye ulemavu unavyotokea.

Lengo la ufafanuzi unaofuata ni kuonyesha kwamba, ni ujinga kusema Vidacom au Tigo wanaeneza uanaume, au wanaeneza uanauke, au wanaeneza uhunta, au wanaeneza ushoga, au wanaeneza usagaji. Hizi ni hali asilia.

Zinaenezwa na kanuni za maumbile Kutokana na ulemavu wa kijenetiki.

Kuna tofauti kati ya hali na tabia. Wasifu wa kijinsia unajumuisha hali na tabia. Watu wana maamuzi juu ya tabia zao lakini hawana maamuzi juu ya hali zao asilia.

Na kina Voda na kina Tigo hawawezi kubadilisha nyasifu za kijinsia walizo nazo watanzania, baadhi yake zikiwa zina ulemavu wa kijenetiki.

Chimbuko wa wasifu wa kijinsia wa kawaida

According to the Counterfactual Theory of causality, one event, e, causally depends upon a distinct event, c, if and only if, had c occurred, e would have occurred; and, had c not occurred, e wouldn’t have occurred either. (J. Dmitri Gallow 2017)
For example, in the sexual sphere, "causation" is exemplified by the following reproductive causal process: heterosexual sexual excitement, copulation, ejaculation, fertilization, implantation, gestation, delivery, and parenting.

The fact of "absence" of something as a result of some "preventive" intervention can also be counted as a causal factor as explained next:

(i) Causation by prevention: An event C causally prevented event E, that is, C caused not-E if C occurred and E did not, and there was an event X such that: (1) there is a causal relation between C and the process P, of the object x, such that either C is a causal interaction with P, or C causes Y, which is a causal interaction with P; and (2) If C had not occurred, then x would have caused E.(J. Dmitri Gallow 2017)

A scientific theory of sexual development and differentiation proves that, the normal sexual orientation of an individual person, whether androphilic or gynophilic, is congenitally, and not volitionally, determined, by the presence or absence of some or all of the following factors: SRY gene, a protein called TDF, anti-Mullerian hormone, and other factors. This thesis is defended next.

According to Speroff and Fritz (2005) and Carlson (2013), the process of sex determination for the unborn child is governed by several genes within the first seven weeks of pregnancy. This process goes through five main stages.

(a) Determination of the sex of the child at the cellular level (chromosome sex) during fertilization is explained in terms of the following steps.

(i) Through sexual intercourse, a male sperm with 23 chromosomes, including 22 chromosomes called "X" and one called "Y," unites with a female egg with 23 chromosomes called "X", creating a new compound cell having 46 chromosomes, which is called a zygote.

(ii) So, the result of the fertilization an egg by a sperm is a zygote capable of undergoing cell division to form a new individual.

(iii) Thus, this zygote can have either 46 chromosomes with a female format, that is, 'XX' (46XX Female), or 46 chromosomes with a male format, that is, XY (46XY Male).

(iv) In this first stage of sex determination, the pregnancy has a neutral reproductive system. Instead, there is a "tissue" having three parts: two bipotential gonads, two Mullerian ducts and two Wolfian ducts.

(v) Depending on the circumstances of the time, the bipotential gonads and their ducts can turn into male genitalia or female genitalia.

(vi) Thus, chromosomal sex answers the questions: Does the person have 44+XX chromosome structure that is typical of normal female persons? or Does the person have 44+XY chromosome structure that is typical of normal male persons?

(vii) A negative answer to both questions implies an "an irregular genetic situation" called a "Disorder of Sexual Development (DSD)."

(b) In the seventh week of pregnancy, witnesses the establishment of the sex of the child at the level of the gonad (gonadal sex). At this point, the two bipotential gonads, either will turn into female ovaries or will turn into male testicles.

(i) If the bipotential gonads turn into ovaries, the pregnancy of a female child is established. And if they turn into testicles, the pregnancy of a male child is established. These changes occur in the fifty-day-old pregnancy.

(ii) This stage is controlled by several genes, but the most important gene are the "sex determining region Y gene, that is “SRY gene." The "SRY gene" is a gene found at one end of the "Y" chromosome, which is the male chromosome.

(iii) The job of the "SRY gene" is to produce a chemical that turns the bipotential gonads into testicles. That chemical is a protein called called "testicle determining factor (TDF)."

(iv) The availability of SRY and TDF forces the two free gonads to turn into testicles, so that, a male pregnancy is achieved. This is an event in the seventh week of pregnancy.

(v) On the other hand, the absence of SRY and TDF allows the bipotential gonads to acquire the 'XX' genetic format, and hence to turn into ovaries, and thus, to facilitate a female pregnancy. This is an event in the seventh week of pregnancy.

(vi) Thus, if a child is born as a complete male, he has a genetic system having an "XY" format which is accompanied by the "existence" of "SRY gene." That is, he has a genetic structure having the format of “46XY Male, SRY+.”

(vii) On the other hand, if a child is born as a full female, she will have a genetic system having the format of "XX" being accompanied by the "lack" of an "SRY gene." That is, she will have a genetic makeup having the format “46XX Female, SRY-.”

(viii) So under stage two, two types of sex emerge. We have genetic sex and gonadal sex.

(ix) In short, genetic sex answers the questions: Does the person have genes that determine sexual development that is typical of normal male persons? or Does the person lack the genes that determine sexual development that is typical of normal female persons?

(x) And gonadal sex answers the questions: Does the person have two testicles that are typical of normal male persons? or Does the person have two ovaries that are typical of normal female persons?

A negative answer to both questions implies an "an irregular genetic situation" called a "Disorder of Sexual Development (DSD)."

(c) The third stage is the determination of sex at the genital level and several parts of the body, thus giving it a special morphology/appearance (genital sex).

(i) This stage is controlled by male hormones, such as testosterone, which is produced in the testes of the male fetus; and female hormones, such as estrogen, which is produced in the ovaries of the female fetus.

(ii) At this stage, the female fetus acquires the following external genitalia: the vulva, the vagina, the cervix and the urethra. In addition, a woman gets the following internal genitalia: the reproductive tract, uterus, two fallopian tubes and ovaries.

(iii) The male pregnancy, gets the following external genitalia: a penis and two testicles that descend into his pouch. In addition, the male pregnancy acquires the following internal genitalia: the prostate, the epididymis, the seminal vesicles, and the vas deferens.

(iv) Thus, at this stage, two types of sex emerge too. They are internal genetic sex and external genetic sex.

(v) Internal-genital sex answers the questions: Does the person have sperm transport system that is typical of normal male persons? or Does the person have the uterus, oviducts, and upper vagina that are typical of normal female persons?

A negative answer to both questions implies an "an irregular genetic situation" called a "Disorder of Sexual Development (DSD)."

(vi) And external-genital sex answers the questions: Does the person have a penis and scrotum that are typical of normal male persons? or Does the person have clitoris and vulva that are typical of normal female persons?

A negative answer to both questions implies an "an irregular genetic situation" called a "Disorder of Sexual Development (DSD)."

(d) The fourth stage is puberty sex differentiation, which is determined by the production of male and female sex hormones which starts after adolescence.

(i) These hormones have both physical and psychological effect to the growing person. So, we can talk about three types of sex so far, namely: hormonal sex, pubertal sex, and psychological sex.

(ii) Hormonal sex answers the questions: Does the person have hormones that are typical of normal male persons? or Does the person have hormones that are typical of normal female persons?

A negative answer to both questions implies an "an irregular genetic situation" called a "Disorder of Sexual Development (DSD)."

(iii) Pubertal sex answers the questions: Does the person have Adam’s apple, beards, pubic hair, body shape and skeletal growth that is typical of normal male persons? or Does the person have breast development, menstrual cycle system, and body shape typical of normal female persons?

A negative answer to both questions implies an "an irregular genetic situation" called a "Disorder of Sexual Development (DSD)."

(iv) And psychological sex answers the questions: Does the person have an androphilic sexual orientation that is typical of normal female persons? or Does the person have gynophilic sexual orientation that is typical of normal male persons?

A negative answer to both questions implies an "an irregular genetic situation" called a "Disorder of Sexual Development (DSD)."

(v) In summary, concerning the science of normal sexual differentiation, we have seen the following: That, the chromosomal sex of the embryo is established at fertilization.

This stage of embryonic development is sexually differentiated at a genetic level, but having sexually indifferent gonads. However, after six weeks of pregnancy further signs of sex differentiation are noticed.

This process of sex differentiation involves a series of events whereby the sexually indifferent gonads progressively acquire male or female characteristics. The process of gonadal determination is governed by a complex network of genes, including the SRY gene, whose balanced expression levels either activate the testis pathway and simultaneously repress the ovarian pathway or vice versa.

Subsequently, internal and external genitalia will follow the male pathway in the presence of androgens and anti-Müllerian hormone (AMH), or the female pathway in the absence of these hormones.

(e) As such, we can scientifically talk about eight categories of human sex, namely: chromosomal sex, genetic sex, gonadal sex, internal-genital sex, external-genital sex, pubertal sex, hormonal sex, and psychological sex.

(f) And, in conclusion, then, we can confidently say that, the normal sexual orientation of an individual person, whether androphilic or gynophilic, is congenital and not volitional, natural and not chosen.

(g) In the case of male pregnancy, it results from the presence of the following factors: SRY gene, a protein called TDF, anti-Mullerian hormone, and other factors.

(h) And in the case female pregnancy, it results from the absence of the following factors: SRY gene, a protein called TDF, anti-Mullerian hormone, and other factors. The fact of absence as a causal factor is explained above.

Chimbuko wa wasifu wa kijinsia wenye ulemavu

Is the existence of a condition of an abnormal sexual orientation scientifically supported? Our findings in response to this question are as follows, based on a sound theory of disorders of sex development (DSD):

(a) Just as there are persons with disabilities at a physical level having impaired parts of their bodies, such as squinting eyes, left-handedness, and other persons with disabilities(PWDs), there are PWDs at a sexual level too.

(b) For example, if a person has two genitals, namely, a "penis" and a "vagina," with one of them not functioning properly, then, that is a person with disability at a sexual level. This is a hermaphrodite.

(c) The science of abnormal sexual differentiation, refers to this abnormal phenomenon as a disorder of sexual development (DSD).

(d) According to the works of Vogel and Motulsky (2009) along with Crooks and Baur (2014) the origins of "Disorders of Sexual Development (DSD)," can be explained scientifically.

(e) Earlier we saw that, if a child is born as a normal male, he will have a genetic system having the format "46XY ME, SRY+." On the other hand, we said that, if a child is born as a normal female, she will have a genetic system having the format "46XX KE, SRY-."

(f) But unfortunately, if it happens that a pregnancy with a genetic system having the format "XY" is accompanied by a broken "Y" chromosome which has suffered a partial or total loss of an "SRY gene," then, serious genetic consequences will occur to the pregnancy, as discussed next.

(g) First, this pregnancy will not receive the Testicle Determining Factor (TDF), which is the "protein that triggers the growth of testicles," so that the child can be born male.

(h) Instead, despite the fact that the pregnancy has a male genetic format of 'XY,' at the chromosomal level, this pregnancy will develop ovaries as if the pregnancy had a female genetic format of 'XX,' which is the female genetic format, at the chromosomal level.

(i) Finally, a child will be born who is male at the cellular level, while he is female at the gonadal level. He will be a person with sexual disability at a sexual level, having a genetic format of "46XY Female, SRY-."

(j) Her ovaries will produce female hormones, and she will have a female morphology, while inside she has cells having a male format. She will be a genotypical male, who is a phenotypical female.

(k) This disorder of sexual development brings about a change which is called “male-to-female sex reversal.” So, this is how a man with a feminine appearance, like Caster Semenya, a South African athlete, comes into the world.

(l) Unfortunately again, if it happens that, a pregnancy with a genetic format of 'XX' is accompanied by an X chromosome that has picked up a "SRY gene," after it has accidentally broken off and dropped from the Y chromosome, serious consequences will befall the pregnancy too.

(m) First, this pregnancy gets "testicular growth protein," that is TDF, causing the child to be born with male genitalia.

(n) For this reason, despite the fact that the pregnancy has a genetic format of 'XX,' which is a female format, it will still produce testicles, as if the pregnancy had a genetic format of 'XY,' which is a male format .

(o) Finally, a child will be born with a female gender at the cellular level, while he has a male gender at the gonad level. He will be a genotypical female and a phenotypical male. He will be a person with disability at a sexual level having a genetic format of “46XX Male, SRY+.”

(p) His testicles will produce male hormones, and he will have a male morphology, while inside he has cells having a female format. This disorder of sexual development brings about a change which is called “female-to-male sex reversal.” This is how a woman with a masculine appearance can come into being.

(q) Again, if the "SRY gene” does not completely drop from the "Y" chromosome, then, male to female sex reversal, or female to male sex reversal, as the case may be, will be partial. As result, the pregnancy may have male genitalia and female genitalia.

(r) This is how hermaphrodites happen. In the modern terminology, they are otherwise called intersexed persons or simply intersexuals.

Hitimisho na mapendekezo

Napenda kuhitimisha uchambuzi huu kwa kusema mambo matatu:

Mosi, itikadi ya uhalisia wa kimaumbile (immanent realism) inatufundisha kwamba tunapoongea tunatumia maneno yenye kuwakilisha mawazo yetu kuhusu vitu tunavyoviona katika mazingira yaliyokizunguka kichwa.

Yaani mawazo yetu yanapaswa kukubaliana na uhalisia wa mambo katika mazingira yetu. Pale mawazo na mazingira yetu vikipishana tunakuwa tumepindisha ukweli.

Pili, itikadi ya uhandisi wa kijamii (social constructionism) inatufundisha kwamba tunaweza kikaa vikao na kukubaliana kubuni ukweli wa kijamii na kutumia vikao hivyo kufuta ukweli huo.

Mfano mzuri ni vikao vya bunge vinavyotunga na kufumua sheria.

Na tatu, ujinsia wa binadamu unaongozwa na itikadi zote mbili lakini hatuna mamlaka ya kubuni ukweli wa kijamii (social facts) unaopingana na ukweli wa kimaumbile (brute facts).

Kwa hiyo, sisi kama Taifa tunao wajibu wa kutambua na kuheshimu kila wasifu wa kijinsia unaofahamika kutokana na tafiti za kisayansi na kisha kuweka mfumo wa kisheria wa kukuza na kuhami haki asilia za kila kundi linalohusiana na wasifu wa kijinsia husika.

Kwa maoni yangu haki za kijinsia zinazokubaliana na kanuni ya heshima ya utu wa binadamu ni haki za binadamu zinazopaswa kukuzwa na kulindwa. Haki hizo ni pamoja na:
  • Haki ya kuwa hhuru dhidi ya mabavu ya kingono
  • Haki ya kuwa huru dhidi ya unyonyaji wa kijinsia
  • Hali ya uhuru wa kufunga ndoa na mtu yeyote kwa hiari
  • Haki ya uhuru wa kuzaa na mtu yeyote kwa hiari
  • Hali ya uhuru wa kuanzisha mahusiano ya kingono na mtu yeyote kwa hiari
  • Haki ya uhuru wa kutenganisha ngono na uzazi ili kufurahia tendo la ngono bila hofu ya mimba
  • Haki ya uhuru wa watu wagumba kutafuta mtoto kwa njia za kisasa
  • Haki ya uhuru dhidi ya unyanyapaa wa kijamii dhidi ya mtu kwa sababu ya wasifu wa kijinsia aliozaliwa nao
  • Na uhuru wa kunufaika na haki zote za binadamu zilizotajwa kwenye Tangazo la dunia na Haki za Watu bila ubaguzi wowote kwa sababu ya wasifu wa kijinsia alio nao mtu
Mjadala uendelee.

Marejeo yaliyotumika
  1. Leon Speroff and Marc Fritz (2005), Clinical Gynecologic Endocrinology and Infertility, 8th Edition (Philadelphia: Lippincott Williams & Wilkins).
  2. Elof Axel Carlson (2013), The 7 Sexes: Biology of Sex Determination (Bloomington: Indiana. University Press).
  3. Friedrich Vogel and Arno G. Motulsky (2009), Human Genetics: Problems and Approaches (Berlin, New York: Springer)
  4. Robert Crooks and Karlar Baur(2014), entitled “Our Sexuality, 12th edition (Belmonte, USA: Wadsworth)
  5. Sophia Institute for Teachers (2020), Spirit of Truth: High School Course 6 (USA: Sophia Institute for Teachers).
  6. Robert Crooks and Karlar Baur (2014), Our Sexuality, 12th edition (Belmonte, USA: Wadsworth)
  7. J. Dmitri Gallow (2017), Seminar Notes for Causality (Online).
 
kwa wasiojua, vodacom ni subsidiary au sijui ningesema francise ya kamnpuni kubwa sana ulaya inayoitwa vodaphone. kwahiyo imanilikiwa kwenye hisa zake na hao hao wazungu ambao ni mashoga. ushoga kwa nchi za magharibi ni kitu cha kawaida na ninadhani wao imekuwa rahisi kuuona wa kawaida kwa sababu ni watu wakweli, sio wanafiki, kwa sababu zaidi ya 80% ya wanawake wa kizungu hata hao unaona wanakuja bongo, wanaingiliwa kinyume, anal sex kwa wazungu ni kawaida, na kwa sababu wanaingia anal kwa wanawake, wanaiona ile anal ya mwanaume sio ajabu.

though ukweli ni kwamba, ushoga na usagaji ni roho kabisa ya shetani, inaweza kumuingia mtu na ikamtoka, though wanasema ikimwingia kumtoka ni ngumu kwa sababu huwa haikai mbali itammendea maisha yake yote kama vile uzinzi wa kawaida utakavyokumendea maisha yako yote ukijichanganya tu unarudi uzinzini, hata ushogani ni hivyo wanasema. ukitaka kujua ni roho ya shetani, angalia mwanamke msagaji kabla na baada, linabadilika hadi sura linakuwa litomboy fulani halijipendi wakati linaenda bleed ati. mwanaume alinyooka tu akiingiliwa hata kama bansa utakula limeanza kulegea.

zanzibar na wanawake wa pwani kuingiliwa nyuma ni jambo ambalo sisi wa bara tumekuja kulishangaa baada ya kuja mjini. wanawake wa tanzania siku hizi kuingiliwa kinyume ni kawaida, ila wakiwa nje wanalaani ushoga, huu ndio unafiki ambao wazungu hawana. hata humu kuna wanaume wengi wanakula mnayoita tigo ya wanawake, na wengine kula wanaume ila wakiwa nje wanalaani ushoga. SISEMI HIVI KIULALALISHA USHOGA au kupinga kulaani ushoga, ila hoja ni kwamba wazungu tunawaona hivyo kwa sababu ni wa kweli, sio wanafiki kama wabongo. leo hii mpemba naye ati analaani ushoga, mtu wa tanga naye analaani ushoga, mtu wa mombasa, ati mamwinyi wanalaani ushoga, ila wakiwa sirini huko wanajua wanachokifanya. ndio maana shehe mmoja alisema tuanza kukamata hadi mabasha ndio ushoga utaisha. USHOGA NI DHAMBI NA ITABAKI DHAMBI MILELE.
 

Ndugu, Dhambi ni ushoga wa kiume au ulawitii, ni ushoga wa kike au usagaji?

Kuna tofauti kati ya hali ya kimaumbile na tabia inayotokana na maamuzi binafsi.

Hivyo, tunatofautisha hali ya ushoga wa kiume na tabia ya ulawiti, hali ya ushoga wa kike na tabia ya usagaji.

Unaongelea hali ya ushoga wa kiume (uhomofilia wa kiume) au matendo ya ulawiti?

Unaongelea hali ya ushoga wa kike (uhomofilia wa kike) au matendo ya usagaji?

Unapaswa kuwa makini unapowasiliana na umma mpana kupitia jukwaa kama JF.

Maelezo yako ni too ambiguous kiasi kwamba naona kuwa unaongelea topic ambayo Huna utaalamu juu yake.
 
usipanic mkuu kuwa taratibu.

kikubwa ni lesbian and gays, inahusishwa basi ipingwe.
unachokimaanisha nimekuelewa, ila uelewe flag za pride na makundi yao ni mengi, mfano hiyo ni LGBTCQQIAA+

na + au plus inamaanisha wale watu ambao hawawazii kuhusu jinsia, mfano pansexual , hawa ndio wale wanawezs vutiwa na mtu wa jinsia yeyote kati ya hao LGBTCQQIAA
 

Wewe ndiye unapaniki.

Mie nimeongelea LGBTQAISAR+ wewe ukajibu kwa kuongelea LGBTCQQAAI+ hata bila kuona kuwa maneno haya mawili sio identical

Neno langu linajumuisha karibu nyasifu za kijinsia za makundi yote yaliyopo wakiwemo mahunta wanaume na wanawake.

Hata kwenye neno lako la LGBTCQQIAA+ herufi ya C inawakikisha wanaume na wanawake wa kawaida yaani Cisgender.

Kama huo ndio mtazamo wa kina Tigo na kina Vidacom tatizo liko wapi?

Let us think big!
 
yani hata hujulikani unaongea nini, hivi wewe mwenyewe unajielewa? wewe ni shoga? au msagaji?
 
Yesu Anakuja said:
yani hata hujulikani unaongea nini, hivi wewe mwenyewe unajielewa? wewe ni shoga? au msagaji?
Click to expand...

Una tabia ya kufikiri kwa kukurupuka bila kujali kanuni za urazini timamu.

Hata jina lako linathibitisha hivyo.

Eti Yesu Anakuja.

Angalia ubovu wa jina lako:
  1. Mungu yuko sehemu zote zilizoko duniani na mbinguni.
  2. Yesu ni Mungu
  3. Kwa hiyo Yesu yuko sehemu zote zilizoko duniani na mbinguni.
  4. Yesu hayuko duniani, maana aliondoka hapa duniani, akapaa mbinguni, na atakuja tena hapa duniani siku ya mwisho.
Seti ya hizi kauli nne haiwezi kukaa meza moja ya ukweli.

Sababu ni kwamba, Kauli ya tatu na kauli ya nne zinapingana.

Yaani. haieleweki Yesu anakuja kutoka wapi, akiwa anakwenda wapi.

Kuna mkanganyiko wa kimantiki hapo.

Hivyo, kusema kuwa Yesu Anakuja sio akili makini bali ni kukurupuka.

Bado umechagua jina la "Yesu Anakuja"

Huu ni ukasuku mtupu!

Na hii ndio sababu inakufanya ujielekeze kwenye kumjadili mleta hoja badala ya kujadili hoja yake.

Jirekebishe leo.
 
Squidward said:
Eti "happy Youth Month"!! Hapo kwenye youth weka PRIDE (LGBTQ+H Community) ndiyo inayowahusu.

Hata Tigo neno YAS ni slang ya mashoga.

Ngoja tuone halotel na airtel watakuja na kitu gani cha kishoga

#MashogaWaMama
Click to expand...
Kuna tofauti kati ya pride colors na upinde

Sidhan kama vodacom ni watoto kuandika hivyo, wanajua mipaka yao
 
nasema bendera za pride ziko nyingi kwahiyo usikalilli.


hiyo ndio LGBTCQQIAA+
 
Hizo ni rangi tu, ushoga uko kwa mtu mwenyewe
 
You must log in or register to reply here.
Menu
Log in
Register
Cookies are required to use this site. You must accept them to continue using the site. Learn more…