CHANGE NOW!

Nothing is impossible!!!

VYAKULA NA VINYWAJI KATIKA UIMBAJI

JUZ.1                                                                                               

Julai, 2014.

VYAKULA NA VINYWAJI KATIKA UIMBAJI

Mhuville Humphrey

1.0 Utangulizi

Uimbaji ni taaluma kama zilivyo taaaluma zingine za sheria, elimu, uhandisi, usimamizi wa fedha, biashara na kadhalika. Taaluma hizo na zingine zinautaratibu uliowekwa ili kumfanya mtu asiyejua kujua na hatimaye kuitwa mwanasheria, mwalimu/mwezeshaji, muhandisi au msimamizi wa fedha. Hivyo basi, uimbaji nao una taratibu zake hata mtu akafikia kiwango cha kuthibitika kuwa ni muimbaji ama kwa kupewa cheti au kuonesha uwezo wake mbele ya wengine; kanisani, kwenye majukwaa ya matamasha ya uimbaji na kadhalika.

Kwahiyo, makala hii imelenga kumsaidia muimbaji kumpa sheria na taratibu za uimbaji hususani katika suala zima la chakula gani muimbaji ale au asile na vinywaji gani muimbaji anywe au asinywe ili awe na uwezo wa kuimba vizuri mahali popote.

2.0 Nafasi ya Vyakula na Vinywaji katika uimbaji.

Katika suala la kula na kunywa muimbaji yeyote anaweza kufananishwa na mkimbiaji. Mkimbiaji hawezi kujishindilia chakula kingi au kunywa maji mengi wakati akijua anakwenda kwenye mazoezi au mashindano ya kukimbia umbali wa maili fulani. Hii ni kwa sababu, atashindwa kukimbia vizuri. Hata muimbaji; hawezi kula au kunywa kwa kupitiliza halafu asipate shida wakati wa zoezi la kuimba. Hii ni kwa sababu, kushiba sana kunazuia zoezi la upumuaji wakati wa uimbaji na kusababisha muimbaji kushindwa kutengeneza sauti nzuri za uimbaji. 

Pia, mkimbiaji hatokuwa na nguvu za kukimbia kama hatokula chakula cha kutosha au kunywa maji ya kutosha. Muimbaji halikadhalika, anahitaji kula chakula na kunywa maji kwa kuwa uimbaji ni kazi ngumu ambayo inahitaji virutubisho vya kutia nguvu mwili ambavyo vinapatikana katika vyakula na vinywaji tunavyotumia katika maisha yetu ya kila siku. Hivyo, kula na kunywa ni jambo la muhimu sana kwa muimbaji katika zoezi la uimbaji lakini kwa tahadhali.

2.1 Tahadhali ya vyakula na vinywaji katika uimbaji (nini muimbaji hapaswi kula au kunywa katika siku ya uimbaji na wakati wa uimbaji)

Muimbaji asishinde na njaa au kutokunywa maji kabisa siku ya uimbaji. Hii ni kwa sababu, kutokula kutanyong’onyesha mwili wake hivyo atashindwa kuimba kwa ufanisi. Zingatia: kama muimbaji amefunga; atumie maji (anywe kidogokidogo) ili kulainisha na kulifanya koo lake lisiwe kavu. Pia,  maji yatampa muimbaji nguvu ya kusimama na kuwahudumia watu kwa muda uliopangwa.  

Muimbaji asinywe kinywaji chochote chenye kafeni. Hii hujumuisha vinywaji kama vile; kahawa, cola (soda), chai ya rangi nyeusi (black tea) na vinywaji vyote ambavyo vina cafeni ndani yake. Vinywaji hivi ni kichochezi cha mkojo na hufanya mwili wa muimbaji kushindwa kufyonza maji kunakosababisha mwili kukauka au kuishiwa maji ambayo ni muhimu sana katika kumpa muimbaji nguvu ya kuimba. Pia, vinywaji hivi husababisha; kuzalishwa kwa kitu kama uteute (kamasi) kwenye kinywa na koo, ukavu na maumivu kwenye koo, huleta kiungulia na kusababisha kucheua mara kwa mara wakati wa uimbaji. Zingatia: Kama muimbaji anashindwa kuacha vinywaji hivyo, inashauriwa kusukutua koo kwa maji mara baada ya kunywa kinywaji cha namna hiyo kwa siku nzima ili kusafisha koo na kuepuka athali zisababishwazo na vinywaji hivyo katika uimbaji. Pmoja na hilo, muimbaji anywe maji mengi; zaidi ya glasi nane kwa siku. Au, Muimbaji atumie chai nyeusi (black tea) ambayo inaelezwa kuwa na kiwango kidogo sana cha kafeni. Ila matumizi ya chai ya kienyeji ni bora zaidi (mchaichai).

Muimbaji asile vyakula au kunywa vinywaji vinavyoongeza au kuacha uteute kwenye kinywa na katika koromeo kabla na wakati wa uimbaji. Mfano wa vyakula hivyo ni mayai, maziwa, ‘ice cream’ na bidhaa zingine za maziwa kama pipi, ‘chocolate’, biskuti, keki, siagi, samri, koni na kadhalika. Uteute unaosababishwa na vyakula na vinywaji hivyo huzuia utokaji mzuri wa sauti ya uimbaji wakati wa kuimba. Ndio maana utakuta waimbaji wengine wanahama funguo za muziki au kushindwa kuimba sauti za funguo za juu au kupata tatizo la kushindwa kupanda na kushuka vema kwa sauti wakati wa uimbaji.

Muimbaji asitumie vyakula au vinywaji vinavyokausha koo. Mfano wa vinywaji hivyo ni kama vile; pombe, matunda jamii ya ndimu kama chungwa, limao, chenza, daransi, embe mbichi, na kadhalika. Kukauka kwa koo kutasababisha sauti ya muimbaji kutotoka vema kwasababu koo lake ni kavu.

Muimbaji asitumie soda na vinywaji vyovyote vinavyotoa povu wakati vinapofunguliwa. Vinywaji hivi huweka gesi/hewa tumboni na kumfanya muimbaji kubeu na/au kucheua hovyo na kusababisha muimbaji kupata shida wakati wa kuimba na kutoa sauti mbaya. 

Muimbaji asile vyakula ambavyo vitaacha vitu kama makapi kwenye koo lake. Vyakula hivyo ni kama vile; bisi, mahindi, karanga, tambi kavu, chama, na kadhalika. Ulaji wa vyakula hivi kabla na wakati wa kuimba husababisha ugumu wa utoaji wa sauti za kuimbwa. Pia, makapi hayo wakati mwingine hurukia katika koo la chakula na kusababisha muimbaji kupaliwa na hatimae muimbaji kushindwa kupumua vema, kukohoa na kuimba vibaya. 

Muimbaji asile vyakula vya mafuta sana kama vile nyama zilizonona na kadhalika. Pia, sukari nyingi haifai kwa muimbaji. 

Muimbaji asile vyakula au vinywaji vinavyoleta mwasho au kukera koo (throat irritants), vinavyochangamsha, kusisimua au kulewesha (Overly spicy foods) kama vile; kahawa na pilipili, vinywaji baridi sana, sukari iliyosafishwa, chocolate na kadhalika.

Muimbaji asitumie Jamii ya vitu vyenye alkoholi, Sigara, tumbako, bangi, ugoro na aina yoyote ya madawa ya kulevya kwakuwa vinaathali kubwa kwenye koo na mapafu ambavyo ni viungo muhimu sana katika utengenezaji wa sauti bora za uimbaji.

Muimbaji asitumie vyakula vyenye madhara kwa mwili wake (mzio; allege). Kwa mfano, baadhi ya waimbaji hupata shida baada ya kula matunda jamii ya machungwa, ngano, karanga, samakigamba, soya na kadhalika.

Muimbaji asitumie vyakula vyenye mafuta mengi, na nyama nyekundu kama ya ng’ombe, mbuzi na kadhalika.

2.2 Vyakula na vinywaji vitakavyofanya muimbaji aimbe vizuri (vyakula na vinywaji ambavyo muimbaji anashauriwa kuvitumia kabla na /au wakati wa uimbaji)

Muimbaji ale chakula cha wastani (kiwango cha kutosheka) masaa mawili kabla ya uimbaji. Hii itasaidia chakula kumengenywa vema na kumpatia muimbaji nguvu wakati wa kuimba. Kushiba sana (kuvimbiwa) husababisha tumbo kushindwa kumeng’enya chakula kwa haraka na hivyo kutamfanya muimbaji ashindwe kutoa sauti vema. Hii ni kwa sababu, tumbo litashindwa kusukuma hewa kutoka nje ili kutengeneza sauti nzuri za uimbaji. Pia, muimbaji atakuwa anabeua na kucheua hovyo wakati wa kuimba hali ambayo humfanya kutoa sauti mbaya au kushindwa kuimba kabisa.

Muimbaji anywe maji ya kawaida (room temperature water) yaani yasiwe ya moto wala ya baridi au barafu. Maji hayo yanywewe masaa mawili kabla ya uimbaji. Maji haya yatampa nguvu muimbaji, yatafanya koo la muimbaji kuwa bichi (sio kavu) na mwili kutokuwa mkavu. Muimbaji hanabudi kutambua kuwa matumizi ya maji ya moto hutanua na maji ya baridi (au barafu) husinyaza/hubana koromeo hivyo kusababisha kiboksi cha sauti kushindwa kutengeneza sauti za kuimba vizuri na muimbaji ataimba vibaya. Zingatia: Unaweza kunywa maji ya moto au ya baridi baada ya uimbaji na sio kabla au wakati wa uimbaji. 

Muimbaji ale matunda yenye maji mengi kwa ajiri ya kuufanya mwili wake kufyonza maji na kupata nguvu. Mfano wa matunda hayo ni pamoja na tikiti maji, tango na kadhalika.

Muimbaji ale mboga za majani zenye maji mengi kwa ajiri ya kuufanya mwili kupata maji, chumvichumvi na madini ambavyo vyote ni virutubisho vitakavyompa muimbaji nguvu ya kuimba na kutoa sauti yake vizuri wakati wa kuimba. Mfano wa mboga hizo ni pamoja na mchicha, tembele, ‘spinach’, ‘chinise’, na kadhalika.

Muimbaji anaweza kutumia asali, na chumvi kidogo ni nzuri kwa koo la lake katika siku ya uimbaji.

Matumizi ya chai ya mitishamba (mchaichai) ni bora zaidi kwa afya ya koo na tumbo lako ili kusaidia utengenezaji wa sauti nzuri za uimbaji.

3.0 Hitimisho na mapendekezo.

Koo hupendezwa, hutulizwa, huburudishwa, hutengenezwa na aina fulani ya pipi, asali, mvuke, chai ya mitishamba (mchaichai), kusafisha koo kwa maji chumvi, baadhi ya dawa kwa ushauri wa daktari, unywaji wa maji, na kadhalika. Pia, kinyume chake koo laweza kuharibiwa na matumizi ya vyakula au vinywaji kama vile; pombe, kahawa, soda, maziwa, chokoleti, pipi, ubuyu, matunda jamii ya ndimu, mayai, karanga, mahindi, bisi na kadhalika. Hivyo, muimbaji awe na taadhali katika matumizi ya vyakula na vinywaji ili kufanya sauti yake kuwa bora na kupendeza mbele za watu na Mungu tunayemtukuza kupitia sauti zetu.

Mathalani, mwanafunzi mzuri ni yule anayetafuta zaidi maarifa mara baada ya kujifunza jambo fulani. Hivyo, ni matumaini yangu kuwa mafunzo haya yatakuwa msingi bora kwa muimbaji kutafuta zaidi kwa habari ya vyakula na vinywaji katika uimbaji. Haya yalioelezwa hapa ni machache sana.

Pamoja na hayo, mabadiliko chanya ya uimbaji yatategemea uzingativu na utekelezaji kwa vitendo wa mambo hayo na sio kusikiliza tu. Pia, mabadiliko hasi yatatokea kwa wasiozingatia na kutekeleza kwa vitendo mambo hayo. Yuko mshairi anasema,

“Mshumaa tuliwasha, ili nuru kumulika,

Giza kulitokomesha, na nuru kuenezeka,

Mshumaa unawaka, giza mbona linazidi?”

Pia, mshairi mwingine anasema,

“Mnazi walioukwea,

Shinani wameanzia,

Si kama mejirukia,

Kileleni taka tua,

Jikazie yako kwego, mnazi upate kwea.”

Hivyo, huu ni mwanzo wa kujifunza uimbaji; huna budi kuifuata nuru (mafunzo) unayoangaziwa (kupewa) ili ufanikiwe katika uimbaji. Hii ni kwa sababu, wote waliofanikiwa katika aina yoyote ile ya huduma, walianzia chini na kwa kuwa walisikiliza na kutekeleza waliyoelekezwa na viongozi wao wakaweza kupanda na leo hii ni watu wakuu katia huduma.

Mithali 4:10, 13, 18, 19, 20, 21, na 22 inasema,

“10 Mwanangu, sikiliza, na kuzipokea kauli zangu; Na miaka ya maisha yako itakuwa   mingi…

13 Mkamate sana elimu, usimwache aende zake; Mshike, maana yeye ni uzima wako…

18 Bali njia ya wenye haki ni kama nuru ing'aayo, Ikizidi kung'aa hata mchana mkamilifu.

 19 Njia ya waovu ni kama giza; Hawajui ni kitu gani kiwakwazacho.

 20 Mwanangu, sikiliza maneno yangu; Tega sikio lako, uzisikie kauli zangu.

 21 Zisiondoke machoni pako; Uzihifadhi ndani ya moyo wako.

 22 Maana ni uhai kwa wale wazipatao, Na afya ya mwili wao wote.”

Hivyo, ni vema kuyafuata, kuyazingatia na kuyatendea kazi maarifa yote uliyopewa ili ufanikiwe kiuimbaji kwani asiyefuata hayo anafananishwa na kama vile inavyofafanuliwa na mwandishi wa Mithali 1:7b; anasema,

“Kumcha Bwana ni chanzo cha maarifa, Bali wapumbavu hudharau hekima na adabu.”

Mhuville Humphrey, Mwl. Kiongozi - Kusifu na Kuabudu ECWC-Mji wa Bwana Mbezi

0652 516 581/0685736581

hmhuville@yahoo.com

www.hmhuville.blogspot.com

BAed-St. John’s University of Tanzania 2011/2014

CHAWAKAMA - Tz

Safari ya Tanga katika kongamano la Kiswahili - CHAWAKAMA kanda ya Tanzania (Mhuville Humphrey & Rehema Pyuza)

Creation Science

Creation Science Update

Structuralism: A New Way to Avoid Creation

by Brian Thomas, M.S. | Sep. 18, 2013

Why do whale flippers, bat wings, crocodile claws, and human hands all have five digits? Why not three, four, six, or seven? Whoever attempts to explain biological origins needs to explain why this common pattern appears in very different animals and develops along completely different pathways. Biomedical chemist Michael Denton recently outlined why Darwinism fails to account for these facts and proposed an alternative.¹ Does his new explanation fare any better?

The intelligent-design journal, Bio-Complexity, featured this latest work from Denton, who is probably most famous for his influential, evidence-based book, Evolution: A Theory in Crisis.^1,2 His recent effort aims to replace molecules-to-man evolution with a different origins idea—but it's not creation.

Denton advocates "structuralism," which proposes that properties inherent in matter determine an organism's features. He described the opposing functionalist view, where outside factors are thought to shape organisms' features, as Darwinian and did not mince words in his incisive rebuttal: "In short, the grand fact of what appears to be a veritable universe of non-adaptive order [e.g., same digit counts in unrelated creatures] is the nemesis, the Achilles heel, of the whole functionalist tradition. Accept the reality of formal, non-functional patterns as one of the primary facts of biology, and Darwinism becomes a special theory explaining or attempting to explain adaptation, but nothing more."¹

Therefore, according to Dr. Denton, biologists would do well to return to the structuralist view held by "pre-Darwin scientists."

Structuralism claims that "physics plays a significant role in the generation of organic form."1 Similar to the way that properties of elements determine crystal forms, classic structuralism holds that properties of matter—or the laws of nature themselves—determine certain biological attributes.

Denton asserted, for example, that oily structures forming cell membranes "arise mainly from the self-organization of the membranes themselves." Similarly, he wrote, "the form of cells arises mainly from the self-organization of their constituents rather than by instruction from a detailed blueprint in the genome as functionalism/mechanism demands."¹

Yet, though it stands in definite opposition to Darwinism, structuralism does not better explain life's patterns.

To begin, although lipids (i.e., fats, oils, waxes, etc.) bunch together because oil and water don't mix, this property alone has never produced a real cell membrane. Cell membranes are exquisitely crafted. The right amounts and kinds of lipids also require several membrane-specific proteins and glycoproteins that are functioning dynamically within specific arrangements.³ Elaborate cell membranes do not arise from simple oil in lab experiments, but they do always arise from pre-existing cell membranes.

So, after functionalism is ruled out, Denton's "self-organization" is not the only option left to explain cell membranes. In fact, if the information required to build new membranes comes from old membranes, then it does not come from Denton's physical laws at all. Creation should be on the table.

The same logic holds for whole cells. Even if the coded information required to build a new generation of cells may not be stored in DNA, then it is stored somewhere in the cell—information placed there by God, not by physics. Structuralism falls short.

Finally, nowhere in his paper did Denton deal with the information requirement for life. His crystal analogy fails in this regard, too. Crystals form orderly arrangements, but biological arrangements go far beyond mere order to information-rich organization where the order conforms to non-repeating, coded information instead of a simple, repetitive, crystalline algorithm.

In short, both functionalism and structuralism fail to explain biology. Each paradigm calls upon nature to do what it simply cannot do: write precise biological software and arrange biological hardware accordingly. And both paradigms exclude God.

Still, the "puzzle" remains—different creatures share the same number of digits that grow through very different developmental pathways. Whereas these observations defy both functionalism and structuralism, they could well be considered signatures of creation.

References

1.        Denton, M. 2013. The Types: A Persistent Structuralist Challenge to Darwinian Pan-Selectionism. Bio-Complexity. 2013 (3): 1-18.

2.        Denton, M. 1986. Evolution: A Theory in Crisis. Bethesda, MD: Adler & Adler.

3.        Tomkins, J. P. 2012. The Design and Complexity of the Cell. Dallas, TX: Institute for Creation Research, 23-24.

* Mr. Thomas is Science Writer at the Institute for Creation Research.

Article posted on September 18, 2013

What Were the First Animals Like?

The researchers concluded that Aspidella traces look like animal tracks—specifically, tracks that today’s sea anemones might have made. More...

Express-Lane Magma Indicates Young Earth

Using the rapid ascension rates, even extensive granitic batholiths, like the Sierra Nevadas, could have formed in just over 1,000 years. More...

Shocking Evidence of Electrical Signals in Plants

Proteins inside plant cells transmit jasmonate's Paul Revere-like message to their nuclei where intermediate messengers activate and coordinate different defense-related genes. More...

Scientist Suggests 'We Are Actually All Martians'

"Evidence is building that Earth life originated on Mars …." But this claim dismisses a long list of invalidating factors. More...

More Articles

• Pterosaur Revolution Confirms Creation
• Did God Make Human Memory Malleable?
• Does 'Y-chromosome Adam' Refute Genesis?
• Newly Discovered 'Orphan Genes' Defy Evolution
• The Oldest American Petroglyphs
• How Do Mother Butterflies Avoid the Poison?
• VlincRNAs Provide Clues to Genomic Dark Matter
• Epigenetic Study Produces 'Backwards' Human-Ape Tree
• Shergottite Conundrum: How Old Is Martian Crust?
• Amazing Design in the Chemistry of Pregnancy
• Why Did God Create Such Terrible Teeth?
• Pseudogenes Regulate Immune Responses in Humans
• Plants Use Underground 'Fungal Internet' to Communicate
• Armored Fish Fossils Rewrite Evolutionary Story

List of previous Creation Science Update Articles