MWL JAPHET MASATU BLOG

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Monday, March 17, 2014

MWL. JAPHET MASATU AKIWA MAZINGIRA YA SALMA KIKWETE SECONDARY SCHOOL-- 17---03-- 2014

MWL. JAPHET MASATU GIVING DIRECTIONS TO STUDENTS SALMA KIKWETE SECONDARY SCHOOL. 17--03--2014

MWL. JAPHET MASATU AT WORK PLACE SALMA KIKWETE SECONDARY SCHOOL. TANZANIA 17--03---2014

MWL. JAPHET MASATU TEACHING THE STUDENTS OF SALMA KIKWETE SECONDARY SCHOOL, TANZANIA 17--03--2014

SALMA KIKWETE SECONDARY SCHOOL STUDENT TEACHING HIS FELLOW STUDENTS 17- 3---2014.

SALMA KIKWETE SECONDARY SCHOOL STUDENTS IN THE GROUP DISCUSSION

Monday, March 10, 2014

JAPHETH FROM WIKIPEDIA. THE FREE ENCYCLOPEDIA

Japheth

From Wikipedia, the free encyclopedia

For other uses, see Japheth (disambiguation).

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2010)

Japheth
Japheth, as depicted in Promptuarii Iconum Insigniorum (c. 1553)
Born	1557 AM (date disputed)^[1]
Children	Gomer Magog Madai Javan Tubal Meshech Tiras
Parents	Noah

Japheth /ˈdʒeɪfɛθ/ (Hebrew: יָפֶֿתֿ,‎ יֶפֶֿתֿ Yapheth , Modern Hebrew: Yefet ; Greek: Ἰάφεθ Iapheth ; Latin: Iafeth or Iapetus ; Arabic: يافث‎) is one of the sons of Noah in the Abrahamic tradition. In Arabic citations, his name is normally given as Yafeth bin Nuh (Japheth son of Noah).

Order of birth

Japheth is often regarded as the youngest son, though some traditions regard him as the eldest. They are listed in the order "Shem, Ham, and Japheth" in Genesis 5:32 and 9:18, but treated in the reverse order in chapter 10.
Genesis 10:21 refers to relative ages of Japheth and his brother Shem, but with sufficient ambiguity to have given rise to different translations. The verse is translated in the KJV as follows, "Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born". However, the Revised Standard Version reads, "To Shem also, the father of all the children of Eber, the elder brother of Japheth, children were born." The differing interpretations depend on whether the Hebrew word ha-gadol ("the elder") is taken as grammatically referring to Japheth, or Shem.
Genesis 5:32 states that Noah had three sons when he was five hundred years old. Genesis 11:10 records that Shem was one hundred years old when his son Arphaxad was born, two years after the Flood. If Noah was six hundred years old (Genesis 7:13), then Shem was ninety-eight years old at the Flood. Ham is further implied to be the middle son in Gen. 9:24 (which says Noah realized what his "younger son" had done to him.)
The Book of Jubilees indicates in 4:33 that Shem was born in the year of the world (after creation) 1205, Ham in 1209, and Japheth in 1211.

Place in Noah's family

Main article: Sons of Noah

The world as known to the Hebrews (based on 1854 map.)

For those who take the genealogies of Genesis to be historically accurate, Japheth is commonly believed to be the father of the Europeans. The link between Japheth and the Europeans stems from Genesis 10:5, which states, "By these were the isles of the Gentiles divided in their lands." According to that book, Japheth and his two brothers formed the three major races:

Japheth is the father of the Japhetic race
Shem is the father of the Semitic race
Ham is the father of the Hamitic race

William Shakespeare's play Henry IV, Part II contains a wry comment about people who claim to be related to royal families. Prince Hal notes of such people,

...they will be kin to us, or they will fetch it from Japhet. (II.ii 117-18)

Genesis 10:5 was often interpreted to mean that the peoples of Europe were descended from Japheth. Clearly, then, any two Englishmen must have at least this one ancestor in common, and thus any individual could claim kinship with the king.

Descendants

Main article: Japhetic

Geographic identifications of Flavius Josephus, c. 100 AD; Japheth's sons shown in red

In the Bible, Japheth is ascribed seven sons: Gomer, Magog, Tiras, Javan, Meshech, Tubal, and Madai. According to Josephus (Antiquities of the Jews I.6):

"Japhet, the son of Noah, had seven sons: they inhabited so, that, beginning at the mountains Taurus and Amanus, they proceeded along Asia, as far as the river Tanais (Don), and along Europe to Cadiz; and settling themselves on the lands which they light upon, which none had inhabited before, they called the nations by their own names."

Josephus subsequently detailed the nations supposed to have descended from the seven sons of Japheth.
The "Book of Jasher", published in the 17th century, provides some new names for Japheth's grandchildren not seen in the Bible or any other source, and provided a much more detailed genealogy (see Japhetic).

In Islam

Japheth is not mentioned by name in the Qur'an but is referred to indirectly in the narrative of Noah (VII: 64, X: 73, XI: 40, XXIII: 27, XXVI: 119). Muslim exegesis, however, names all of Noah's sons, and these include Japheth.^[2] In identifying Japheth's descendants, Muslim exegesis more-or-less agrees with the Biblical traditions.^[3] He is usually regarded as the ancestor of the Gog and Magog tribes, and, at times, of the Turks and Khazars. Some traditions narrated that 36 languages of the world could be traced back to Japheth.^[4]

Ethnic legends

In the seventh century, Isidore of Seville published his noted history, in which he traces the origins of most of the nations of Europe back to Japheth.^[5] Scholars in almost every European nation continued to repeat and improve upon Saint Isidore's assertion of descent from Noah through Japheth into the nineteenth century.^[6]
Georgian nationalist historians such as Ivane Javakhishvili associated Japheth's sons with certain ancient tribes, called Tubals (Tabals, Tibarenoi in Greek) and Meshechs (Meshekhs/Mosokhs, Moschoi in Greek), who they claim represent non-Indo-European and non-Semitic, possibly "Proto-Iberian" tribes of Asia Minor of the 3rd-1st millennia BC.^[7]
In the Polish tradition of Sarmatism, the Sarmatians were said to be descended from Japheth, son of Noah, enabling the Polish nobility to imagine themselves able to trace their ancestry directly to Noah.^[6]
In Scotland, histories tracing the Scottish people to Japheth were published as late as George Chalmers' well-received Caledonia, published in 3 volumes from 1807 to 1824.^[8]

Proposed correlations with deities

In the 19th century, Biblical syncretists associated the sons of Noah with ancient pagan gods.^{[citation needed]}
Japheth has been identified by some scholars with figures from other religious systems and mythologies, including Iapetus (Japetus), the Greek Titan;^[9]^[10]^[11] the Indian figures Dyaus Pitar^{[citation needed]} and Pra-Japati^{[citation needed]}, and the Roman Iu-Pater or "Father Jove", which became Jupiter.^{[citation needed]}

Language

The term "Japhetic" was also applied by William Jones and other early linguists to what became known as the Indo-European language group. In a different sense, it was also used by the Soviet linguist Nikolai Marr in his Japhetic theory.

Literature

Japheth is a major character in the Madeleine L'Engle novel Many Waters (1986, ISBN 0 374 34796 4). He is characterized as thoughtful and intelligent, a kind-hearted young man who is on good terms with feuding family members Noah and Lamech, with the seraphim, and with visiting time travelers Sandy and Dennys Murry. Depicted in the book as Noah's younger son, Japheth is barely into adulthood, but at Noah's instigation is already married. His equally kind wife is an unusually fair-skinned woman with black hair, who may have been sired by one of the nephilim.

KISWAHILI KIDATO CHA KWANZA --- BY. MWL. JAPHET MASATU.

FASIHI SIMULIZI.

FASIHI SIMULIZI
Utanzu wa	Fasihi
Kiingereza	Oral Literature
Tanzu za Fasihi Simulizi	Hadithi / Ngano Nyimbo Maigizo Tungo Fupi

Prev	Tamathali za Usemi
Next	Fasihi Andishi
VIPERA VYA TANZU ZA FASIHI SIMULIZI
HADITHI / NGANO	Khurafa Hekaya Mighani / Visakale Usuli / Visaviini Visasili Hadithi za Mtanziko Hadithi za Mazimwi
NYIMBO	Mashairi Kimai Wawe/Hodiya Nyimbo za Ndoa Nyimbo za Kidini Nyimbo za Kisiasa Za Tohara/Jandoni Nyimbo za Kizalendo
TUNGO FUPI	Methali Vitendawili Mafumbo Vitanza Ndimi na Vichezea Maneno Semi Lakabu Misimu
MAIGIZO	Michezo ya Kuigiza Ngomezi Miviga Malumbano ya Utani Mazungumzo/Soga Ulumbi Vichekesho Maonyesho

Fasihi Simulizi ni utanzu wa fasihi ambao unawakilisha sanaa ya lugha inayopitishwa kutoka kwa kizazi hadi kizazi kwa njia ya maneno/masimulizi ya mdomo.

Sifa za Fasihi Simulizi

Hupitishwa kwa njia ya mdomo
Ufanisi wa sanaa katika fasihi simulizi hutegemea uwezo wa msimulizi, au wahusika
Masimulizi yake yanaweza kuathiriwa na mazingira, hisia na hali
Ni mali ya jamii. Hakuna mtu fulani anayemiliki sanaa katika fasihi simulizi.
Inaweza kubadilika kutoka kizazi hadi kizazi, au mazingira mbalimbali kwa sababu hutegemea kumbukumbu ya msimulizi.
Aghalabu huwa na funzo fulani

Umuhimu wa Fasihi Simulizi

Kuburudisha - Hufurahisha na kuchangamsha hadhira
Kunasihi- kutolea mawaidha na kuonyesha mwelekeo unaotarajiwa katika jamii
Kuelimisha watu kuhusu vitu mbalimbali hasa mazingira yao
Kutambulisha jamii - jamii mbalimbali husifika kutokana na sanaa zao katika fasihi simulizi kama vile nyimbo
Kuhifadhi na kudumisha utamaduni wa jamii
Kuunganisha watu - huleta watu pamoja
Kukuza lugha - fasihi huimarisha lugha kwa kuwa hutumia mbinu mbalimbali za lugha.
Kuliwaza - hutoa huzuni na kuleta matumaini.
Kupitisha muda - wakati mwingine fasihi simulizi hutumika kupitisha muda.

FASIHI KWA UJUMLA.

FASIHI

Katika uga wa fasihi kuna kumbo tatu muhimu zinazoipa uhai taaluma nzima ya fasihi. Kumbo hizo ni ushairi, riwaya na tamthiliya. Uwe ukweli ama kinyume chake lakini jambo la muhimu kufahamu ni kuwa kila kumbo katika fasihiutawaliwa na kanuni zake na nijambo la kiuungwana kuzifuata kanuni au Jadi husika. Kanuni hizo hutoa muongozo katika utungaji wa kazi za kifasihi na uhakiki wa kazi hizo. Aghalabu kuzitumia kanuni huwa ni jambo la Kiuugwana na la kheri, lakini katika zama tulizonazo sasa sio dhambi kubwa ya kiuandishi ahesabiwayo mwandishi na wanamapokeo anapokiuka jadi husika katika kumbo mojawapo ya fasihi andishi.

Tunapozungumzia kanuni ama Jadi ya kiutunzi katika uga wa fasihi tunamaana ya mambo yajitokezayo na kurudiwarudiwa mara kwa mara katika kumbo fulani ya fasihi, kwa mfano, mambo yajitokezayo mara kwa mara katika kumbo ya tamthiliya ni utumizi wa jukwaa, hadhira, wahusika, mtiririko wa vitendo, dhamira na nyimbo. Kama wasemavyo waswahili “Kawaida ni kama Sheria”, ndivyo hivyo mambo hayayanayojirudia katika kila kazi ya kitamthiliya ndiyo yajengayo kanuni ama sheria za utungaji wa tamthiliya.

Hapo mwanzo kabla ya kuibuka kwa fasihi ya Kiswahili ya majaribio, kanuni zote za ujenzi wa tamthiliya ya Kiswahili zilikopwa kutoka katika tamthiliya ya Ulaya. Vyanzo vingi vya taarifa vinaeleza kuwa kanuni hizi za ujenzi wa tamthiliya ziliwekwa na wanataaluma wa kimagharibi lakini ukweli ni kwamba chimbuko la tamthiliya katika nchi na tamaduni mbalimbali hushabihiana kwa kiasi kikubwa kwa vile uhusishwa na visakale na matendo ya kidini. Kwa mfano, yasemekana kuwa huko Ulaya tamthiliya ilitokana na miviga na viviga, hasa ya kidini, katika jamii ya kale ya Wayunani, (Holman 1972, katika Mulokozi1996). Miviga hiyo iliambatana na duru za kuzaliwa, kukua, kufa, kuoza na kuzaliwa upya ambazo hasa zilihusishwa na Mungu aliyeitwa Dionizi, aliyeaminiwa kuwa aliuawa, akakatwakatwa vipandevipande na baadaye akafufuka tena (Mulokozi 1996). Pia hapa Afrika, kumbukumbu za kwanza za maigizo ya kitamthiliya tunazipata Misri, ambako michezo ya miviga ilihusu kufa na kufufuka kwa Mungu wa Wamisri aliyeitwa Osiris ilikuwa ikiigizwa kila mwaka kwa miaka 2000 kuanzia kama mwaka 2500KM, (Mulokozi 1996). Hii inaonyesha kuwa chimbuko la tamthiliya katika jamii nyingi duniani linashabihiana kwa kiasi kikubwa.

Kanuni zilizowekwa juu ya ujenzi wa tamthiliya zilitokana na mambo yaliyopelekeachimbuko la tamthiliya. Inaonekana wazi kuwa kanuni hizi zilihusika na zinaendelea kuhusika kwa kiasi kikubwa katika kujenga muktadha, fani na vitendo vitendekavyo katika matambiko na mikusanyiko ya kidini, kanuni hizo kama vile utumizi wa jukwaa, hadhira, wahusika, vitendo, dhamira na nyimbo zinahusika moja kwa moja katika matendo yatendekayo katika matambiko, miviga na dini za kijadi na zile za kigeni.

Kanuni huwa hazibakii hivyohivyo, hubadilika kufuatana na mahitaji ya jamii kwa wakati fulani. Hapo mwanzo kanuni za Ki-Aristotle zilitumika vizuri na kwa usahihi katika utanzu wa tamthiliya ya kiswahili. Kadri siku zilivyoenda mbele watunzi wa tamthiliya ya Kiswahili walilazimika kukiuka baadhi ya kanuni hizo kwa kuingiza vipengele vya fasihi simulizi katika tamthiliya ya kiswahili ili kuifanya tasnia ya tamthiliya andishi ifungamane na uhalisi wa kiafrika. Waandishi wengi wa tamthiliya tulionao sasa ni wafuasi wazuri wa kukiuka kaida za Ki-Aristotle, ndipo sasa tunaona umuhimu mkubwa wa utafii huu. Vile vile ikumbukwe kuwa uandishi huu wa “Kimajiribio”au ukiukwaji huu wa kaida za kiuandishi umejitokeza katika kumbo zote za fasihi andishi, lakini utafiti huu umeshughulikia kumbo ya tamthiliyatu.

Ukiukwaji wa kaida za Ki-Aristotle na kuingizwa kwa kanuni za U-jadi (wataalamu wengine wanazitambulisha kanuni za U-Jadi kama fasihi ya kiswahili ya majaribio), katika uandishi wa tamthiliyaya Kiswahili umeibua maswali mengi kwa wadau wa fasihi.

F.E.M.KSenkoro(2011:62) anajadili baadhi ya maswali hayo, hapa anasema “Swali ambalo hatimaye linajadiliwa ni; je, majaribio haya yanafuata kanuni zipi? Upya una nafasi gani katika majaribio? Na, Je, majaribio mahsusi ya fasihi fulani yanaanza na kuisha wakati gani?

Senkorohajatoa ufafanuzi wakutosha juu ya maswali haya. Mambo mengi ameyaacha hewani. Utafiti huu umeibuka na majibu kwa baadhi ya maswali na kuyaacha mambo mengine kama mada za utafiti kwa watafiti tarajali.

Kuna tafiti kadhaa zilizofanywa na kuhifadhiwa zinazohusu tamthiliya ya Kiswahili, tafiti nyingi kati ya hizi zinahusu uchambuzi wa vipengele vya fani na maudhui ndani ya tamthiliya teule. Hata hivyo kwa upeo wa ufahamu wa mtafiti hakuna mtafiti aliyewahi kujishughulisha kuhusu mabadiliko ya uandishi wa tamthiliya ya Kiswahili kutoka U-Aristotle kwenda U-Jadi wa Kiafrika. Wapo watafiti ambao wamefanya utafiti kuhusu tamthiliya kwa kuchambua vipengele mahususi,baadhi ya watafiti hao ni Omary (2011), alichunguza suala la Ukimwi lilivyo jadiliwa katika tamthiliya za Kiswahili, Murusuri (2011), alitazama Utamthiliya katika Ngonjera, data mahsusi alizitoka ndani ya vitabu vya Ngojera za Ukuta, Ngojera hizi zimetungwa na mwasisi wa chama cha UKUTA na mshairi mashuhuri Mathius Mnyampala. Vielevile, Madembwe (2011), alifanya utafiti juu ya nafasi ya kejeli na dhihaka katika tamthiliya za Penina Muhando. Kwa upeo wa ufahamu wa mtafiti wa utafiti huu ni kwamba hakuna mtafiti aliyewahi kuchunguza juu ya mabadiliko ya kiuandishi yaliyojitokeza katika tamthiliya ya Kiswahili kutoka uandishi unaofuata kanuni za Ki-Aristotle kwenda katika uandishi wenye kuzingatia vipengele vya Jadi ya Ki-Afrika. Kwa upeo wa mtafiti wa utafiti huu, mtafiti mmoja tu ndiye aliyejaribu kujadili baadhi ya matendo ya kiafrika ndani ya tamthiliya ya Kiswahili. Mtafiti Nicholaus, A, alichunguza jinsi falsafa ya Ubuntu inavyo jadiliwa katika tamthiliya ya Kiswahili.

Nicholaus (2011), aliteuwa tamthiliya za Penina Muhando na kuchunguza jinsi falsafa ya Ubuntu ilivyosawiri katika tamthiliya hizo. Malengo yake ya kufanya utafiti yalikuwa ni pamoja na kuelezea mbinu alizozitumia mwandishi Penina Muhando katika kueleza masuala ya waafrika ikiwemo na falsafa yao.

Katika kutekeleza lengo hilo mtafiti alitumia tamthiliya tatu za Mama Muhando, tamthiliya hizo ni Hatia, Heshima Yangu naTambueni Haki Zetu. Matokeo ya utafiti huu yanaonyesha kuwa falsafa ya Ubuntu imejitokea kwa kiasi kikubwa katika tamthiliya za Penina Muhando. Masuala ya waafrika yamewasilishwa kwa njia mbalimbali kama vile Ngoma, kicheko, kilio, kiapo, mizimu na kwa kupitia njia ya uundaji wa chama cha ZETU, kwa kutumia njia hizi mtafiti anayataja mambo ya waafrika yaliyojitokeza zaidi ndani ya tamthiliya teule kuwa ni pamoja na ndoa za kiafrika, burudani, hekima, upendo, heshima, ushirikiano na kadhalika.

Pamoja na mtafiti kufanikiwa kuonesha mambo kadhaa yanayowahusu waafrika ndani yatamthiliya teule lakini hakuweza kuyaelezea mabadiliko ya kiuandishi katika tamthiliya ya Kiswahili. Hakutuonesha sababu zilizopeleke waandishi wengi wa tamthiliya ya Kiswahili kukiuka kaida za uandishi wa Ki-Aristotle na kuzama katika Ujadi wa Ki-Afrika, hivyo kulikuwa na haja ya kufanya utafiti kama huu unaohusu mabadiliko ya uandishi wa tamthiliya ya Kiswahili ili kupata data na taarifa sahihi na za kutosha ili zitumike katika uwanja wa fasihi andishi.

Mbali na hayo, Nicholaus alifanya Utafiti wake kwa kuchambua kazi za mwandishi mmoja wa tamthiliya ambaye ni Penina Muhando. Utafiti huu uliona ni vema kuchambua kazi za waandishi wawili ambao kwa hakika wanamchango mkubwa katika kustawi kwa tasnia ya tamthiliya andishi ya Kiswahili. Utafiti huu umechambua kazi za Ebrahim Hussein na Penina Muhando jambo lililomwezesha mtafiti kuongeza mawanda ya kiuchambuzi na ukusanyaji wa data katika kukamilisha utafiti huu. Pia uteuzi wa vitabu vilivyo chambuliwa na kupelekea upatikanaji wa data za msingi, ni tofauti na uteuzi uliofanywa na watafiti wengine kwakuwa utafiti huu umezingatia vipindi viwili muhimu katika uandishi wa tamthiliya, kipindi cha utawala wa kanuni za Ki-Aristotle na kipindi cha pili ni hiki tulichonacho sasa (kipindi cha fasihi ya Kiswahili ya kimajaribio).

QUALIFYING TEST {QT} SYLLABUS --- THE UNITED REPUBLIC OF TANZANIA.

QUALIFYING TEST { QT } SYLLABUS---TANZANIA.

INTRODUCTION:

The Qualifying Test examination will be administered to private candidates inteding to sit for the Certificate of Secondary Education Examination (CSEE), but do not have Form II level secondary education.
The Qualifying Test will comprise questions from Civics, Cross Cutting issues, English Language, Kiswahili, Kiswahili, History, Geography, Biology, Chemistry, Mathematics and Physics.
Qualifying Test draws as much as possible from the form I and II national syllabus but focus more on testing knowledge and skills equivalent to National Form II Examination.

General Objectives

The main objective of the Qualifying Test is to determine whether the prospective candidates have attained secondary education equivalent to form two level and thus are in a position to sit for the Certificate of Secondary Education Examination (CSEE).

General Competences

The examination will specifically test candidate's ability to to:

Interpret basic knowledge, facts, principles, concepts, and figures in the stated subjects.
State, define and name basic knowledge, facts, principles, and concepts in the relevant subjects.
Write correct language using proper grammar, structure and vocabulary in the subject tested
Write a clear summary, answer comprehension questions and write a composition on a given passage, topic or subject.
Demonstrate and interpret mathematical knowledge within a given context and manipulate set theory and application, and carry out simple differentiation and integration.
Demonstrate use of knowledge and skills in Physics, Chemistry and Biology to solve problems which may involve unfamiliar situations.
Use knowledge, concepts, laws, theories and principles of the Physics, Chemistry and Biology subjects in daily life.

Examination Rubric

There will be one paper of three hours (3) hours duration. The paper will consist of 20 questions in sections A and B. Section A will comprise two parts. Part I will be on Civics and current affairs and Part II will be on English and Kiswahili languages. Candidates will be required to answer all questions in section A. section B will be consist of three parts. Part I will be on History and Geography, part II on Physics and Mathematics and part III on Biology and Chemistry. Candidates will be required to confine themselves to one part only.

SECTION A: CIVICS, CURRENT AFFAIRS AND LANGUAGE

This section will comprise twelve (12) questions, and will weigh 60 marks.

PART I: CIVICS AND CURRENT AFFAIRS
In this part, question numbers one to three will be on Civics content based on forms one and two syllabuses and question number four will be on Current Affairs.
PART II: KISWAHILI AND ENGLISH LANGUAGE
Will consist consist of eight (8) questions, four (4) from Kiswahili syllabus and four (4) from English language syllabus for forms one and two.

Engalish Language:
The English language component will comprise four (4) questions. One question will be on composition and another one on comprehension.The third one will be a multiple choice question consisting of five items on English patters. The fourth one will be of the fill-in-the-blanks type, dealing with tenses, and will have five items. Each question will carry 5 marks.

Kiswahili:
Kutakuwa na maswali manne (4) yatakayotoka katika mada za Kiswahili za kidato cha kwanza na kidato cha pili ambazo ni ufahamu, utungaji, sarufi na uundaji wa maneno. Kila swali litakuwa na alama tano (5).

SECTION B: GEOGRAPHY, HISTORY, PHYSICS, MATHEMATICS, BIOLOGY AND CHEMISTRY

Section B will comprise three (3) parts; each part will have four (4) questions and will weigh 40 marks. candidates will be required to confine themselves to only one part.

PART I: GEOGRAPHY AND HISTORY
Will comprise four (4) questions, two (2) questions will be on Geography and two (2) questions on History. candidates will be required to answer all the questions in this part.
PART II: PHYSICS AND MATHEMATICS
Will comprise four (4) questions, two (2) questions will be on Physics and two (2) questions on Mathematics.
PART III : BIOLOGY AND CHEMISTRY
Will comprise four (4) questions, two (2) questions will be on Biology and two (2) questions on Chemistry.

Examination Content

Civics

Promotion of life skills and family life
Human rights and responsible citizenship
Government of Tanzania and Democracy
Proper behaiviour and responsible decision amaking

Kiswahili

Ufahamu na ufupisho
Sarufi
Fasihi
Utungaji

English

Comprehension and summary
Structure
Tenses
Composition

Geography

The solor system
weather and climate
Map work
Human activities

History

Evolution of man, technology and environment
Development of social, political system and economic activities in pre-colonial Africa and their impact.
Social and economic development in production in pre-colonial Africa
Africa and the external world
transition to indusrtial capitalism

Chemistry

Laboratory techiques and safety
Scientific procedures
Matter
Air combustion, rusting and fir fighting

Biology

Safety in our environment/li>
Health and prevention of diseases
Cell structure and organisation
Classification of living things
Nutrition
Balance of nature
Transport of materials in living things
Gaseous exchange and respiration

Physics

Laboratory
Structure
Work, energy, power, light and static electricity
Current electricity and magnetism

Mathematics

Number, fractions, decimal and percentages
Units, approximation and geometry
Ratio, profit and loss
Coordinates geometry, perimetrs and areas.