Agenda ya Mohamed Said ina ukakasi

Agenda ya Mohamed Said ina ukakasi

Mpaji Mungu said:
Umempa attention asiyokua nayo binafsi sioni Cha kuhatarisha amani katika maaandishi yake wala hayana nguvu yeyote ya kuathiri fahamu za watu, humu Kuna kila aina ya watu wanaosoma maandishi yake wangeona yana impact yeyote bas wangeshamnyoa kipara kitambo sana

Ile historia ni ya familia yake tu ambayo yy kaamua kuandika kutunza kumbu kumbu zake kwa faida ya vizazi vyake bas lakini kwa mawanda ya kitaifa sidhani kama ni dili sana na Wala haina tija sana
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Mpaji...
Nipe jina la kitabu chochote cha historia ya uhuru wa Tanganyika kilichoandikwa kisha kikachapwa matoleo manne kwa mfulukizo tolea moja baada ya lingine.

Nipe jina la kitabu cha historia ya uhuru wa Tanganyika kilichaondikwa kisha kikafanyiwa ''book review'' na maprofesa watatu mabingwa wa African History": John Iliffe, Jonathon Glassman na James Brennan.

Kisha mwandishi wakamualika vyuoni kwao kuzungumza.

Kisha Mwandishi akatiwa katika miradi minne mikubwa ya uandishi wa African History: Mradi wa Oxford University Press, Nairobi, Mradi wa Harvard na Oxford University Press, Mradi wa kitabu cha Julius Nyerere na Mradi wa Magufuli.

Bado unaamini kuwa huko kote niliitwa kuandika historia ya ukoo wangu?

Kisha akawa Mwandishi Bora Jukwaa la Historia JF kwa miaka miwili mfululizo 2021 na 2022.

Siwezi kueleza yote.

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Msanii said:
Nasimama kumtetea mzee Mohamed Said
Pale mwanzoni wakati anajiunga na JF akaanza kuweka makala zake nilikuwa namuona ni instigator fulani hivi. Lakini nikajipa muda kusoma makala zake kwa kina nikagundua huyu mzee anastahili nafasi kwenye jamii kwa sababu amesimama kutueleza ukweli uliofichwa kuhusu Tanzania hii unayoiona.

Kitu kingine nimeelewa namna uhalifu wa kijamii unaotendwa na state against Muslims kielimu ba kihistoria. Kuna mambo tunapaswa kuyaangalia kwa kina ili kuondoa future commotions kama zinazoendelea maeneo mengine duniani.

Nasema hivii, nasema hivii. Tumkosoe Mzee Mohamed kwa hoja bila kuinstigate chuki na kupeana majina mabaya
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Huoni kwamba akiweza kuwavuruga kiakili wapuuzi wengine kadhaa kama wewe ni hatari kwa taifa? Kitendo cha wewe kukubali kuwa waislamu wanaonewa baada ya kumsoma Mohamed Said ni ushindi kwa huyo mzee kwenye agenda yake ovu ya kueneza chuki.
 
Mpaji Mungu said:
Taarifa nyingi unazotoa ww ni za kusimuliwa na either wazee wenyewe, wake zao na watoto wao sasa masimulizi kama hayo yanathibitishwaje? Una nyaraka zozote uziweke hapa mbali na picha?

Zngn tutaendelea kuulizana
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Mpaji,
Nakuwekea nyaraka, picha na citations za watafiti wengine:

[1] A biography of Hassan Suleiman appears in Iliffe (ed) ‘The Politicians Ali Ponda and Hassan Suleiman,’ in Modern Tanzanians, pp.227-253.

[1] This chapter was written with the help of a paper by Aisha Daisy Sykes presented as seminar paper at the University of Dar es Salaam in 1968.

Daisy wrote this paper with the assistance of her father Abdulwahid Sykes, from an original manuscript written by Kleist Sykes.

Other information on Al Jamiatul Islamiyya fi Tanganyika is from Tewa Said Tewa’s unpublished manuscript, ‘A Probe In the History of Islam in Tanganyika’. Other information is from Ali Mwinyi Tambwe, secretary Al Jamiatul Islamiyya in the early 1940s.

[1]Buruku, op. cit. p.96.

[1]Harmine von Wissman was an explorer and soldier.

He led the supression of the resistance of 1888-1889 and was Governor of German East Africa in 1895-1896.

[1]Iliffe, A Modern History of Tanganyika, p. 95.

[1] Dr James Kwegyir Aggrey was born in 1875 and was educated in Cape Coastal Methodist School. He became a teacher and headmaster and was an interpreter for the 1896 Ashanti Expedition.

He went to America and graduated from Livingstone College and Hood Theological Seminary where he was ordained.

He later gained his doctorate from Columbia University. Dr Aggrey served on Phelps -Stokes Commissions of 1920 and 1924, which were appointed to inquire into African education.

It was while serving in this Commission that he visited Tanganyika.

He was appointed Vice-Principal of Achimota College in 1924 and died three years later in 1927.

[1] Buruku, op. cit. p.101.

[1] Buruku, p.101. For a similar argument see Jan P van Bergen, Development and Religion, (Madras, 1981) pp.171-2.

Bergen's book contains very incriminating information and evidence on Nyerere and the Catholic Church's conspiracy to marginalise Muslims.

When this was realised the book was quietly removed from circulation.

[1] Jan P van Bergen, op. cit. p. 203.

[1] After the end of this conflict Tambwe was transferred to Tabora.

This transfer was imposed on Tambwe as punishment for his involvement in politics.

He came back to Dar es Salaam in 1952 and Tambwe continued working with Al Jamiatul Islamiyya until when Zuberi Mtemvu recruited him to join TANU in August, 1954.

Mtemvu wrote a pencil note to Ally Sykes recommending Tambwe.

Tambwe was not a member of the African Association in Dar es Salaam. He moved straight from Al Jamiatul Islamiyya to TANU.

[1]Information from Mwalimu Bahia interviewed in 1990.

[1]See Major St. J. Orde Browne, Labour Adviser to the Secretary of State for Colonies, London, His Majesty's Stationery Office, 1946, Colonial No. 93.

[1]Chief Adam Sapi Mkwawa's biography appears in Baragumu, April 12, 1956. He was educated at Tabora and Makerere where he went to study medicine.

He did not complete his study as he was forced to return home to become chief of the Wahehe.

He was elected member of the Legislative Council in 1947 at the age of 27. In 1955 Abdulwahid and Dossa were invited by Adam Sapi to Kalenga at the ceremony of handing over the skull of Chief Mkwawa to his great-grandson Adam Sapi.

Chief Mkwawa was secretly recruited into TANU by Dossa Aziz thus becoming one of the very few traditional rulers to support the Party. For information on chiefs who supported TANU see Sauti ya TANU, No. 22 of 28 th February, 1958.

[1]Information on Abdulwahid and the Dockworkers’ Union is from M.I. Barakat interviewed on 16 th August, 1987.

[1]Report by Major St. J. Orde Browne, C.M.G; , O.B.E. Labour Adviser to the Secretary of State for Colonies, London, His Majesty's Stationery Office, Colonial Vol. 193, 1946 p. 61, Dar es Salaam University

[1] LDAR, 1945, p.5.

[1]For a detailed account of the strike see Iliffe, ‘A History of Dockworkers of Dar es Salaam’ in Tanzania Notes and Records," 71 (1970) p.130.

A shortened version ‘The Creation of Group Consciousness Among Dockworkers’ appears in Robin Cohen and Sandbrook (eds) Towards an African Working Class (London, 1975), pp. 49-72.

Also see Henry Mapolu, Workers and Management, (Dar es Salaam, 1976), p.139. Also N.S.K. Tumbo, ‘Towards NUTA’ in Labour in Tanzania, University of Dar es Salaam Studies in Political Science, No.5. pp. 2-3.

All these works have acknowledged the 1947 port labour movement as the turning point in the history of labour relations in Tanzania except A.C.A. Tandau, Historia ya Kuundwa kwa TFL (1955-1962) na Kuanzishwa kwa NUTA, (Dar es Salaam, 1964).

[1]Information from Rashid Mussa interviewed at Tabora in 1988.

[1] See footnote No.61.

[1]Jeffery Butler and A.A. Castagno (eds) ‘Politics in Independent African States’, A Prolegomenon in Boston University Papers on Africa: Transition in African Politics pp. 67-68.

[1] M.A. Bienefield, ‘Trade Unions, The Labour Process,’ JMAS Vol. 17 No. 4 December, 1979, pp. 557-558.

[1] A biography of Erika Fiah is in Kwetu No.11, 4 th August, 1940.

[1] Kwetu, June, 1944. Also Buruku, op. cit. p. 103.

[1] Buruku, op. cit. p.103. Also Kwetu, June, 1944.

[1] See Iliffe, ‘The Spokesman: Martin Kayamba’ in Iliffe (Ed), Modern Tanzanians, op. cit. pp. 66-94.

[1] Kwetu, 29 June, 1940.

[1] Kwetu, 17 October, 1940.

[1] Iliffe, ‘A History of Dockworkers...’ p.119. Tanganyika Labour Report, 1947.

[1] Iliffe, ‘A History of Dockworkers...’

[1] Father Van Ostroom, Kiongozi Gazeti Katoliki, 1950, Vol.1 No.11. p. 192.

[1] Iliffe, ‘A History of Dockworkers...’ op. cit. p.137.

[1] ARLD p.15.

[1] Henry Mapolu, Workers and Management, TPH, Dar es Salaam, 1976, p. 139.

[1] See Helge Kjeshus, Labour in Tanzania, (Dar es Salaam, 1977), passim.

[1] Iliffe, ‘Tanzania Under British Rule’ in B.A. Ogot and J. Kieran (Eds) Zamani: A Survey of East African History, East African Publishing House, 1968 p. 22 quoted in African Studies Working Paper No. 8, April, 1979, by G.W. Reeves.

[1] See E.A. Mang'enya, Discipline and Tears, Dar es Salaam, 1984 p. 231.

[1] Iliffe, ‘A History of Dockworkers...’ op. cit. p. 119.
Also A.C.A. Tandau, Historia ya Kuundwa kwa TFL (1955-1962) na Kuanzishwa kwa NUTA, Dar es Salaam, 1964.

[1] The author has borrowed this concept from Judith Listowel who in identifying the Makerere influence and school of thought in the politics of Tanganyika has labelled the Makerere graduates of the 1950s, 'Makerere intellectuals'.

[1] For a detailed account see Dr John C. Sivalon, Kanisa Katoliki na Siasa ya Tanzania Bara 1953 Hadi 1985, (Ndanda, 1992) passim.

[1] Information from Dossa who was witness to the fracas.

[1] Information from Dossa Aziz interviewed in 1987.

Also see Iliffe, ‘A Modern History...’ pp. 507-508. Mtamila survived the turmoil and was the elder politician who welcomed John Hatch of the Labour Party of Great Britain when he visited Tanganyika in 1955 as guest of TANU.

[1] Annual Report of the Secretary of Tanganyika African Association, 7 January, 1951. Sykes' Papers.

[1]For a detailed discussion on the subject see Cranford Pratt, The Critical Phase in Tanzania 1945-1968, Cambridge University Press, London, 1976, pp. 29-31.

[1]Ibid p. 30.

[1]The author was for the first time informed of the existence of this document by one of Mwapachu's children, Juma Volter Mwapachu.

He was informed that Mwapachu took great pride in having participated in the drafting of this document. In her book Listowel mentioned this document and its historical significance to the political history of Tanganyika.

But it was Pratt who analysed the document in detail.

The document was first consulted by Pratt in 1959 in a file of the Committee on ‘Constitutional Development Report/and Despatches to the Secretary of State’ no. 1146-6, Dar es Salaam Secretariat Library.

Although this file is available at the Tanzania National Archives, the document is missing.

The author was informed that a microfilm of the document was available but that too could not be traced. For more information on loss of historical documents see M. Said, ‘In Praise of Ancestors Revisited’ in Africa Events, London March, 1989, pp. 50-51.

[1] Annual Report of the secretary of TAA, ibid.

[1] Pratt op. cit. p. 30.

[1] There are old men, TANU veterans, who believe to this day that the March 1955 speech by Julius Nyerere before the Trusteeship Council was written by Abdulwahid, and so was the constitution of Tanganyika.

The author has come across this story several times in his interviews with early members of TANU.

The reason for this belief is that the document was drafted by the TAA Political Subcommittee in 1950.

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Tanganyika Intelligence Summary
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Tanganyika Intelligence Summary
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Mwalimu Bahia na Sheikh Abbas Ramadhani Abbas
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Tewa Said Tewa
(‘Probe In the History of Islam in Tanzania’)
(Unpublished)
​
 
Percival said:
Wewe huna hoja yoyote ya maana. Huyu unaemshutumu kasoma na KAISHI ndani ya hiyo historia anayo zungumzia.
Lazima pale historia ilipo pindishwa inyooshwe hii ni kwa maslahi ya jamii yote. Kama una hoja tofauti na anayoandika leta hoja na ushahidi wako tuamue na sio kushutumu kws kuleta mambo ya usalama.
Wote tunaomba nchi yetu ibaki salama hata kama tuna mawazo tofauti.
Mzee Mohammef endelea na kazi. We ni Johari ya historis ilio hai.
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Kabisa..kila mtu yu huru kuandika..mambo ya usalama wapi na wapi...Mohammed Said is good tena ni mtu mwenye staha sana....mie mwenyewe nakiri simkutii hata nusu manake kuna mambo ya hovyo kuhusu historia ya nchi hii....kila nikitaka kuandika naishia kutukana manake ni ya hovyo sana maamae.
 
nzalendo said:
Kabisa..kila mtu yu huru kuandika..mambo ya usalama wapi na wapi...Mohammed Said is good tena ni mtu mwenye staha sana....mie mwenyewe nakiri simkutii hata nusu manake kuna mambo ya hovyo kuhusu historia ya nchi hii....kila nikitaka kuandika naishia kutukana manake ni ya hovyo sana maamae.
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Haya Sasa ni matusi Kwa Mzee Mohamed ,Kwa unayoandika Halafu unajaribu kujinganisha naye ni dharau kubwa sana.Tumnyonge lakini hakiye tumpe!
 
Allen Kilewella said:
Iliyokuwa imeandikwa sivyo kivipi??

Kwamba Nyerere alikwenda UNO wakati hakwenda??
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Allen...
Nitakupa historia ya safari ya UNO.

Baada ya uongozi wa vijana kuingia madarakani kwa mapinduzi mwaka wa 1950 President Dr. Vedasto Kyaruzi, Secretary Abdul Sykes iliundwa TAA Political Subcommittee.

Wajumbe walikuwa: Dr. Kyaruzi, Abdul Sykes, Hamza Mwapachu, Mufti Sheikh Hassan bin Ameir, Sheikh Said Chaurembo, Steven Mhando na John Rupia.

Earle Seaton akaingizwa kwenye kamati hii kama mshauri wa TAA kuhusu suala la Mandate Territories.

Earle Seaton kwanza alisaidia katika kuwasilisha mapendekezo ya katiba kwa Gavana Edward Twining na pili aliishauri TAA Political Subcommitee kuwasiliana moja kwa moja na UNO kuhusu suala la uhuru wa Tanganyika.

Kuanzia hapa mipango ikaanza lengo likiwa kufika UNO wakati ukiwadia.

1952 Japhet Kirilio akiongoza na Earle Seaton alihutubia UNO kuhusu mgogoro wa ardhi wa Wameru.

Kirilo alirudi kutoka UNO mikono mitupu na hili liliongeza hamasa ya TAA kuharakisha kuundwa kwa TANU.

July 1954 TANU ikaundwa na February 1955 TANU ikabisha hodi UNO.
Miapango yote ya safari ya Nyerere UNO ilikuwa ikifanyika nyumbani kwa Abdul Sykes Mtaa wa Aggrey na Sikukuu.

Abdul Sykes alikataa Nyerere kuchomwa chanjo akihofu asidhuriwe na Waingereza.

Hili jambo lilikuwa siri kubwa na alimpa jukumu la kuhakikisha ''vaccination certificate'' inapatikana lakini Nyerere asichome sindano kazi hii alimkabidhi mdogo wake Abbas Sykes.

Nyerere hakudungwa sindano lakini ''vaccination certificate'' ilipatikana.

Mkusanyaji fedha wa safari alikuwa Iddi Faiz Mafungo aliyekuwa Mweka Hazina wa Al Jamiatul Islamiyya Fi Tanganyika na Mweka Hazina wa TANU.

Kuna kisa cha kusisimua kuhusu Iddi Faiz Mafungo alivyokamatwa Turiani na Special Branch akitokea Tanga kuchukua fedha za safari kutoka kwa Mwalimu Kihere.

Hafla ya kumuaga Nyerere ilifanyika ndani ya jengo la Al Jamiatul Islamiyya Mtaa wa New Street na Aggrey.

Historia hii hakuna aliyekuwa anaijua.
Hii ni mara ya pili naieleza mara ya kwanza nimeiweka jana.

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Kulia kwa Nyerere ni Iddi Faiz Mafungo
Uwanja wa ndege Dar es Salaam wakimsindikiza Mwalimu
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Jengo la Al Jamiatul Islamiyya fi Tanganyika
Lumumba Avenue na Mtaa wa Aggrey
​
 
MENEMENE TEKERI NA PERESI said:
Kwamba yeye ni sympathiser ? Anhaa nop mzee wangu hili sitaki kuliamini wala kulisikia .

Sent from my SM-J410F using JamiiForums mobile app
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Mene...
Huo ni mkasa wa kweli.
Kisa kilianza University of Ibadan, Nigeria mwaka wa 2006 nilipozungumza kwenye mkutano uliokuwa unajadili Ugaidi: "Islam Terrorism and African Development.''

Walioitisha mkutano huu walikuwa Marekani na Iran wakishirikiana na University of Ibadan.

Maneno hayo hapo chini ndiyo yaliponza:

''The United States is more concerned with international terrorism while Africa is obsessed with domestic terrorism. The question which the United States should reflect upon is that why is it that the United States is considered a legitimate target for attack by terrorists? In the answer probably lies the key to solving the problem. It is a pity that terrorism as a field of inquiry is yet to be taken up by actual victims of terrorism. The inquiry has been monopolised by scholars from societies which at most have suffered one or two bomb attacks. This erodes the realities of the subject as would be perceived by the actual victims of terrorism whose lives have seen nothing but sufferings. Selective sampling will always as a rule provide wrong premise. Today the world knows what took place in Auschwitz from the victims who went through the extermination camps during the Holocaust.[1] We are yet to get first hand experience of terrorism from those who had lived and experienced it in Vietnam, Afghanistan, Iraq, Nicaragua etc. documented with the same intensity as the world had documented the holocaust.

Why do Muslims’ eyes fill with tears when they watch on TV fighter bombers of the United States Army raining bombs on Iraq and Afghanistan; or Israel American made fighter bombers raining bombs on refugee camps in Gaza. Why do some Muslims rejoice sometimes with chants of ‘Takbir Allahu Akbar’ when a suicide bomber strikes? Why some Muslims do not show remorse when a suicide bomber kills? Why is it that we now have ‘refuseniks’ - soldiers in the Israel Defence Force (IDF) who refuse to kill for unjustified cause? This belief is also encroaching into the United States forces in Iraq. Why a suicide bomber is romanticised in certain parts of the world and is rejoiced as a hero while an American soldier is seen as a villain?''

Mwakilishi wa Balozi wa Tanzania alikuwapo katika mkutano huu halikadhalika Balozi wa Marekani, Nigeria.

Hadhira ilifurahishwa na hii paper yangu.
Nasikia Marekani wakaandika barua Tanzania.

Mwaka wa 2007 nikitokea Iran kwenye mkutano nikakamatwa Uwanja wa Ndege wa Julius Nyerere na vyombo vya usalama nikinituhumiwa kusafirisha mihadarati.

Niliachiwa kwa kuwa upekuzi wa mizigo yangu walikuta vitabu vingi kuliko nguo na hakukuwa na chochote.

Asubuhi nikaachiwa na wakanitaka radhi.

Lakini tayari pasi yangu ilikuwa ishawekewa alama ambayo huwezi kuiona kwa macho hadi inapotiwa katika computer za Immigration wakati nasafiri ndiyo inanionyesha kama mtu ninaetakiwa kufanyiwa upekuzi wa ziada.

Hili sikulijua hadi baadae sana.

Mzigo wangu ulizuiwa Berlin lakini kabla sijaondoka uwanjani nikaambiwa mzigo umepatikana.

Amsterdam nimetolewa kwenye foleni ya kuingia kwenye ndege kuelekea Detroit.

Nikahojiwa pembeni na watu wa usalama.
New York Master Card ilikataa kusoma kwenye ATM.

Ajabu hawa hawa Wamarekani wakanialika kuzungumza kwenye chuo chao maarufu ulimwengu mzima katika African History - Northwestern University, Chicago.

Hawa hawa Wamarekani wakanisafisha tena si hapa nyumbani nje nilipoombewa visa ya kuingia nchi moja na walionialika.

Allahu Akbar.
Yako mengi.


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mdukuzi said:
Huyu mzee wangu wa Gerezani aangaliwe vizuri.

Nakubali ni msomi mzuri hapa nchini, nakubali ana busara ila anatumia akili zake kucheza na akili za watu.

Sijawahi kusikia popote duniani mtu anajiita mwana historia kwa kubobea kwenye kata moja tu,.

Mohamed Said anajiita hi historian lakini ukumfuatilia hana anachojua zaidi ya historia ya kariakoo.

Maandishi yake yana udini ndani yake,mara nyingi huwa ndio agenda kuu ya kila anachoandika, udini. Ngugi wa Thiong'o aliwahi kutunga kitabu akasfiwa na mzee Kenyatta kumbe kItabu kinamsema vibaya,alitumia literature,ambayo kila mtu huwa na tafsiri yake.

Kwa tuliosoma literature na history tunamuekewa sana huyu mzee,aporwe tuzo alizowahi kupewa.

Kuna kitabu cha The Modern World Since 1870 by L Snelgrove kinaelezea nchi nyingi za ulaya zilivyoingia vitani kwa sababu ya watu dizaini ya huyu mzee.

Huyu mzee sio kilaza, yupo vizuri kichwani ila agenda yake ina ukakasi,ndio maana kipindi cha Nyuma alijistukia akawa anaandika kimachale machale kumuogopa bwana yule.
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Nakubaliana nawe. Huyu mzee huwa ananuka udini. Ni mtumwa wa kiarabu wa kujitakia. Kila akiongea au kuandika, unaona sumu na udini visivyo mithalika
 
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