Comrade Ali Sultan Issa: A Revolutionary Icon

Comrade Ali Sultan Issa: A Revolutionary Icon

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Comrade Ali Sultan Issa Al-Ismaily, who passed away on January 3, 2022, three months shy of his 90th birthday, was iconic, if controversial, figure in Zanzibari politics. The fact that his death was totally ignored by Zanzibar’s official media speaks volumes on the government’s much-vaunted “national reconciliation.”

He may have been an occasional critic of the government but if anything, Ali Sultan was as fierce in his lifelong commitment for the emancipation of Zanzibar’s poor and the oppressed as he was gentle with those he loved.

Ali Sultan’s reputation had preceded him beyond the borders of Zanzibar. His international contacts included Che Guevara and Raul Castro, younger brother of Fidel, the Cuban revolutionary leader.


He once told me of an incident when he hosted Che in Zanzibar in January 1965. Ali first met Che in Cuba in 1962 and then in Geneva in 1964 during the United Nations Conference on Trade and Development (UNCTAD) conference.

When the Argentinian paid a courtesy call at night on President Abeid Karume he found the president anxious, telling him that “your friend Ali Sultan” was plotting against his regime.

Luckily, during the day Che had quizzed Ali about the situation in Zanzibar and he detected no inkling from Ali’s side that he was opposed to Karume. Che duly assured the president of his judgment which placated Karume.

The following morning Che related the incident to Ali who believed that Che’s intervention probably saved his life.

In 1996 while in Cuba for the return of Che’s remains from Bolivia, Ali Sultan was asked by a film crew to reminisce about his time with Che. Ali could not contain himself. He broke down and the recording had to be aborted.

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Ali Sultan (second right) in a group photo with the Latin American revolutionary Che Guevara (fourth left). PHOTO | COURTESY OF ALI SULTAN’S FAMILY.

Rubbing shoulders with the world’s political luminaries

Ali Sultan began rubbing shoulders with the world’s political luminaries when he was in his early 20s. In 1957, he met Joseph Stalin’s successor, Nikita Krushchev, when he attended an International Youth Festival in Moscow. Krushchev called him over at an official reception and asked him to open that night’s Kremlin Ball by dancing with a politburo member.

In 1960, Ali Sultan held talks with Kwame Nkrumah in Ghana, Ahmed Sekou Touré in Guinea and Mao Zedong in Wutan as well as Zhou Enlai. A public speech he made in China attacking Marshal Josip Tito’s revisionism in Yugoslavia made it to the front page of Rénmin Ribào (People’s Daily), China’s largest newspaper and the organ of the central committee of the country’s Communist Party.

In Hanoi, he was invited by Ho Chi Minh, the Vietnamese revolutionary leader, to his official residence, for a pep talk on liberation strategy.

Ali considered himself dexterous having worked at various jobs including, as a checker at the Zanzibar docks, a seaman on international steamers, a fireman on a ship, a teacher of English to a son of a ship’s captain, and a performer of odd jobs whenever he jumped ship at various ports, including Calcutta, and Vancouver.

He was a waiter in a Cape Town hotel, a clerk at Dar es Salam port, dishwater in London hotels and a petty trader following his spell in jail in the aftermath of the assassination of Sheikh Karume in 1972.

Later, he was a hotelier, although he once told me that he regarded that more as a philosophy, a disposition, than an occupation. But, beyond all that, Ali Sultan left an enduring mark as a politician first with the Zanzibar Nationalist Party (ZNP) and, later, with its breakaway Umma Party and after the revolution on January 12, 1964, when Zanzibar became a one-party state, the Afro-Shirazi Party (ASP).

Serving the revolution with aplomb

Ali served the revolution with aplomb, sincerely believing that his participation and that of his Marxist comrades would mitigate its flaws. Two of his closest relatives were murdered during the revolution when he was out of the country. His paternal uncle, Sheikh Nasser Issa Al- Ismaily, was brutally killed on the first day of the revolution at his rural home in Mfenesini after his house was first torched.

Sheikh Nasser was the father of the Cambridge-educated Sheikh Issa Nasser Ismaily, who has written a number of books on Zanzibar in Swahili, Arabic and English, including Will Zanzibar Regain her Past Prosperity? His then father-in-law, Sheikh Amour Zahor, was shot and buried alive in October 1964.

Ali’s first appointment in the revolutionary government was as area commissioner for Chake Chake, in Pemba. He incited the wrath of the islanders when he resorted to using the cane against those that he regarded were indolent.

While there he once shared a bed with Frank Carlucci, the visiting US consul, and famously tried to convert him to Marxism. Carlucci, a CIA operative, was deputy director of the spy agency during the Jimmy Carter administration and later became President Ronald Reagan’s national security adviser, and then deputy defence minister.

Carlucci’s now declassified report to the US State Department on his Pemba visit paints Ali as a dedicated administrator popular with the masses. “While not difficult whip up enthusiastic African demonstrations, [Ali Sultan] Issa’s performance all more impressive since armed forces nowhere to be seen except at Mkuani (sic) pier for ship landing,” reads part of the report.

Ali served for two months in Pemba before he was dispatched to the Zanzibar High Commission in London as a consul. He was then appointed a minister of education and of health as well as a member of the then dreaded Revolutionary Council. In early 1972 he was dropped from the Revolutionary Council and appointed chairman of the State Fuel and Power Corporation.

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Ali Sultan as a minister during the first post-revolution government in Zanzibar under Abeid Amani Karume. PHOTO | COURTESY OF ALI SULTAN’S FAMILIY.
A few weeks later he was arrested, tried for treason and sentenced to death, following Sheikh Karume’s assassination. He was severely tortured in prison. The death sentence was ultimately commuted and he served a prison term of six years and eight months.

He was released from prison on December 8, 1979. Because he was a prisoner of conscience, he was adopted by a wealthy German branch of Amnesty International, group 88 in Saarbrucken.

They facilitated his travel to join his family in Britain. On January 19, 1979, Colonel Ali Mahfoudh and I were at London’s Heathrow Airport to welcome an emaciated Ali Sultan and listen to the gory details of his imprisonment and of our other comrades. At least three of them perished under torture.

Once in the 1980s when we were having coffee in a bustling street near the Mtendeni area in Unguja he was approached by a man who Ali was quick to introduce to me. “This is one of the gentlemen who used to torture me in prison,” he said. The man quickly turned on his heels and walked away, with his tail between his legs.

In October 1982, Ali Sultan was rearrested for distributing pro-democracy T-shirts and leaflets. He was detained without trial for a year.

Later, he abandoned all his revolutionary credentials to become a pioneering hotelier. In 1987 he visited Washington and met deputy defense secretary Carlucci in his office. Their discussions included Ali’s hotel venture. Afterwards, Carlucci wrote him a note saying, “Your capitalist success exceeds all my expectations.”


Dropping from school to enjoy life

Ali Sultan Issa was born in Wete, Pemba, Zanzibar’s lesser island, on March 4, 1932. He attended primary and secondary schools in the larger island of Unguja but dropped out when he was in Form 2, telling his class teacher, Aboud Jumbe, who later became Zanzibar’s second President and Tanzania’s Vice-President, that he could no longer attend school as he needed to earn money to enjoy life.

A typical Zanzibari, Ali’s ancestry was mixed. Although he was decidedly Arab in appearance, his paternal side tracing its origins from Oman and his maternal side from Yemen, he also had African roots. His paternal great grandmother was a Zaramo from Tanganyika and his maternal grandmother, Bibi Ruzuna binti Tamim, was a Nandi from Kenya.

Bibi Ruzuna was once the wife of the colourful Harrow-educated Sultan Seyyid Ali bin Hamoud whose mother was from Nyasaland (present-day Malawi) and who was forced by the British to abdicate in 1911 after attending King George V’s coronation in London.

Zanzibar’s throne then passed into the hands of Seyyid Ali bin Hamoud’s brother-in-law, Seyyid Khalifa bin Haroub, the grandfather of Seyyid Jamshid bin Abdallah bin Khalifa who was deposed by the 1964 revolution.

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Sayyid Ali bin Hamud Al-Busaid was the eighth Sultan of Zanzibar. He ruled Zanzibar from July 20, 1902 to December 9, 1911, having succeeded to the throne following the death of his father, the seventh Sultan. He served only a few years as sultan because of illness. In 1911, he abdicated in favour of his brother-in-law Sayyid Khalifa bin Harub Al-Busaid. PHOTO | COURTESY OF ALI SULTAN’S FAMILY.
Bibi Ruzuna had three children with the sultan but when she left the palace she was married to Ali’s grandfather, Ali Muhammed Bakashmar al-Abbassy. He was among the first teachers at the isles’ first secular school, established by Sultan Ali bin Hamoud, and was later appointed kadhi (Islamic judge) in Pemba towards the end of the 1930s following the transfer to Unguja of Sayyid Omar bin Ahmed bin Sumeit.

Ali’s uncle, on his maternal side, was Ahmed Rashad Ali, the celebrated propagandist and broadcaster with Radio Cairo. Rashad was famous for spewing out anti-British polemics in his popular broadcasts which were listened to all over East Africa.

I vividly remember Bibi Ruzuna, kanga-clad, sweeping and spring cleaning the front of her modest house in the Ng’ambo area near Msikiti Maiti in Unguja. It is from her that I think Ali inherited his trait of being a stickler for tidiness. Ali was fastidious, at times agonisingly so. He liked his things to be neatly and methodically arranged and had an aversion to dust and crumbs.

Ali’s mother was a formidable lady, both in spirit and stature. By his own admission, he was terrified of her disciplinarian streak.

Ali grew up partly under Bi Ruzuna and partly under the wings of his strong-willed mother. She was a single mother, after demanding a divorce from Ali’s father.

They began leading a peripatetic life, a result of her reduced circumstances moving from house to house, from neighbourhood to neighbourhood seeking solace in her relatives’ abodes or cheaper rental accommodations.


Committing class suicide

As a scion of the landed gentry — his father was a big landowner in Pemba — Ali Sultan committed class suicide at the onset of his political career in the 1950s by joining the Communist Party of Great Britain (CPGB), on May 1, 1954, while living in London. He had stumbled into communism as a seaman in Canada, where he had jumped ship, on his way to Britain.

But it was in London that he cut his communist teeth by attending ideological classes by the CPGB and receiving instruction by seasoned Marxists in Britain as well as in communist countries.

He was also trained in intelligence, sabotage and weaponry, including hand grenades and plastic bombs, in Czechoslovakia, China and North Vietnam.

London in the 1950s was a different place for African students, particularly those with political inclinations or social conscience.

When Ali arrived there in August 1953, he immediately came under the wings of Abdulrahman Babu, an old friend from home who was eight years older than him. Then an avowed anarchist, Babu, charismatic and charming, was already established and moving in anti-colonial circles espousing Pan-Africanist ideals.

Ali first stayed with Babu in lodgings in London’s Shepherd’s Bush where the latter had a clerical job at a post office. Afterwards, Ali moved in with another Zanzibari, Khamis Abdallah Ameir, a member of the Young Communist League in the leafy neighbourhood of Swiss Cottage.

Their opposite neighbour was Mbiyu Koinange, who represented Kenya African Union (KAU), Jomo Kenyatta’s party which was devoted to achieving independence to Kenya. In 1960 it changed into the Kenyan African National Union (KANU).

In a spirit of pan-Africanism, the Zanzibari Marxists assisted Koinange in his anti-colonial work. They met a number of freedom fighters from other African countries at Koinange’s residence.

Ali attended evening classes at the University of London and mingled with other East African students at the East Africa House at 36 Great Cumberland Place, near Marble Arch.

At the time, Babu was also at the forefront of the African liberation struggle as he assisted the Labour MP Fenner Brockway in running the Movement for Colonial Freedom, a political and civil rights advocacy group founded in 1954.

It had the support of many MPs, including future prime minister Harold Wilson and ministers Barbara Castle and Tony Benn. The Movement also supported Fidel Castro in the Cuban revolution.

Leading Marxist movements in Zanzibar

It was no surprise that when Babu, Ali Sultan and Khamis, eventually returned to Zanzibar in that order they, together with Badawi Qullatein, formed the nucleus of the Marxist movement in the islands, with Babu as their undisputed leader.

It was natural for Ali Sultan to be part of that movement as he always sided with the underclass, consisting of the peasants, the urban poor and the unemployed.

At the height of his political career in the early 1960s Ali had developed a comradeship with Cuban revolutionaries, particularly Che and Raul Castro. Ali used camaraderie to advance Zanzibar’s interests.

Through that relationship he was able to establish the Havana office of the Zanzibar Nationalist Party (ZNP) of which he was a senior cadre, first as its organising secretary for Pemba, then director of its International Department and, for a period, as acting secretary-general when Babu, the holder of the post, was on an extended tour abroad.

ZNP’s Havana office was manned by Babu’s devotees — Salim Ahmed Salim, Mohamed Ali Foum and Ali Mahfoudh.

Perhaps crucially, was Ali Sultan’s achievement in lobbying the younger Castro to receive a batch of 18 young Zanzibari militants who owed their allegiance to Babu.

The colonial authorities were hoodwinked into thinking that the youths were heading to Cuba for courses on trade unionism but once in Havana, they received intensive training in guerrilla warfare. Some of them, again thanks to Ali, had already completed basic military courses in Egypt.

These young Cuban-trained comrades, as Babu’s disciples were known, were to play a decisive role in the early days of the Zanzibar Revolution when they tried to give the revolution its ill-suited ideological colours.

They were also instrumental in curbing serious human rights abuses, including murders and rape, perpetrated by lumpen elements from the ASP, the architects of the revolution.

Ali Sultan is also credited with securing scholarships for young Zanzibaris, from across ethnic and political backgrounds, to study in the People’s Republic of China, the former Soviet Union and in a number of East European countries

Leaving ZNP

More than anything else, however, in the annals of Zanzibar’s chequered political history Ali Sultan will be remembered for convincing Babu in 1962 that the ZNP had lost its worth as a progressive, anti-imperialist party after being hi-jacked by conservative elements in its leadership.

In fact, Ali famously argued that the arrest, trial and 15-month imprisonment of Babu for seditious charges in 1962 was the handiwork of the British colonialists in cahoots with the leaders of the coalition government between the ZNP and the Zanzibar and Pemba People’s Party (ZPPP), a breakaway faction from the Afro-Shirazi Party (ASP).

Ali set out his position in a celebrated statement entitled “Condemn Me Now, But History Will Absolve Me” which he delivered at a press conference after his expulsion from the ZNP. Immediately the tract was in great demand in urban Zanzibar.

I remember cycling excitedly to his home in Malindi at the behest of my father to fetch him a copy.

Ali took part of the title from that of a two-hour speech by Fidel Castro “History Will Absolve Me” (Spanish: La Historia me absolverá) which Castro delivered as his defence in court on October 16, 1953, in refuting charges brought against him after he led an attack on the Moncada Barracks in Cuba.

Other ZNP radicals who subscribed to Ali’s position included, Salim Rashid, Ali Mahfoudh, Mohamed Ali Foum, Salim Ahmed Salim and Badawi Qullatein.

Although at the beginning Babu was reluctant to ditch the party which he had so assiduously built, in the end, the pressure from the likes of Ali Sultan was so huge that Babu and the bulk of his followers defected to form the Marxist Umma Party in 1963.

The rupture with the ZNP, almost on the cusp of the Revolution on January 12, 1964, created an anti-comrade animus from former ZNP zealots that has proved difficult to heal nearly three decades since the event.

Ali is credited with having organised the Pemba wing of the ZNP. Aside from his brilliant organising skills as a political leader, Ali led an extraordinary life and he was wont to relate it, warts and all, to anyone who cared to listen.

Always a gadfly, he delighted for most of his life in provoking Zanzibari conservative sensibilities, using bad language. He was a man of voracious appetites for the pleasures of life — a hedonistic indulgence in booze, marijuana and parties.

I only mention this because he himself was remarkably candid, or careless, in detailing his exploits in his published memoirs, Race, Revolution, And the Struggle for Human Rights in Zanzibar: The Memoirs of Ali Sultan Issa and Seif Sharif Hamad.

Over the years, I had observed him in polite political circles as well as in soirées in London, Nairobi and Zanzibar. On each of the occasions, he was in his element. It was as if the two sides of his life, the social and the political, had coalesced into a unitary narrative of the bawdy and the sophisticated.

He unashamedly displayed his foibles. Subtlety, and discretion, were not his métier. The unambiguous telling of his life would make a lesser soul recoil, but not Ali. He was not the one to apologise for his rackety lifestyle although he did apologise publicly for any abuse of power when he was in government.

Ali Sultan’s marriage life

Ali Sultan was married to at least four women at different times. His first marriage was to a South African domestic servant in Cape Town where he had jumped ship when he was barely 20.

We do not know much about her except that her name was Sophia, was a Cape Coloured and had converted to Islam after marrying Ali. It was a marriage of convenience as Ali was living in straitened circumstances.

He married his first Zanzibari wife, Aysha Amour Zahor, in 1958. It was a good match, by Ali’s own account. He politicised her and she not only turned progressive but was also politically active in the women wing of the ZNP, assisting in the party’s mobilisation efforts, addressing women meetings of the ZNP and participating in international conferences.

Theirs was a politically progressive family as was reflected by the names of their children.

They named their eldest daughter Raissa, after a Russian ballerina. The second daughter was named Fidela, after Fidel Castro. Then followed Maotushi, named after Chairman Mao. They chose Stalin as the name for their only son, but he wisely changed it to Sultan.

Aysha, who now resides in the Gulf, had lived and worked in Beijing, China, for several years until she was forced to flee during the Cultural Revolution. Ali had divorced her when he took a second wife, the English Maria (née Neil) in 1966.

He and Maria agreed to be divorced in 1980 after he found it difficult to adjust to a new life in Britain.

Maria predeceased him in 2015. Ali had remained close to their children — Sarah, Salim, Omar and Johanna. With Eshe, Ali had his last born, Natasha, named after a character in Leo Tolstoy’s War And Peace who was born in 1985. Earlier in the 1960s he also had a son, Malik.

A brilliant raconteur

I will always remember Ali Sultan as a brilliant raconteur who used his magpie memory to recall events, almost at will, with dates and days when the said events took place.

He would tell you something and later would correct himself with something like: “I told you the other day that such and such happened on a Wednesday on March 26, 1953. Well, I’ve just remembered; it was not a Wednesday, it was a Thursday.”

Ali was a good laugh. Once apropos of nothing he started chuckling, telling me: “One day just before midday a police car was sent to my house to collect me. I was told I was summoned by [President] Karume to the small State House, what used to be the residence of Karimjee Jivanjee. I panicked wondering what I had done.

“Upon arrival, I found Brigadier Yusuf Himid had just got there. He appeared petrified. Soon after Colonel Ali Mahfoudh’s car also arrived. None of us was any the wiser about the intent of the meeting. We all thought we were in for some sort of confrontation with the president.”

But when they entered the residence, Ali said, they found Karume in a jovial mood, saying: “I asked the cooks to prepare a big pot of pilau especially for us, for our lunch.”

There was relief all around as the palpable state of fear, among the invitees, immediately dissipated.

A born survivor

Ali Sultan’s life defied odds and proved that he was a born survivor. Although he was, in the beginning, steadfast in his communist beliefs, in old age he was reduced to a bundle of contradictions.

He described himself as a socialist rather than as a Marxist believing that he had joined the capitalist class by being the first in the isles to establish the first beach resort hotel, Mawimbini Hotel.

Despite that, he still accepted the broad theoretical postulations of Marxism.

He performed the Hajj, the pilgrimage to Makkah, but later, albeit with restrained abandon, he resumed a life of debauchery, sincerely believing that Allah’s compassion will save him in the afterlife.

Notwithstanding his rakish and unconventional ways, I will miss his winsome personality, charm and political insight. I shouldn’t forget to add his easy laughter, sarcastic at times, and his rendition of the songs of the late Umm Kulthum, the Egyptian diva.

Ali Sultan died peacefully in the afternoon of January 3, 2022, with a smile on his lips.

Ahmed Rajab is a London—based Zanzibari born journalist. He is available on Twitter as @ahmedrajab. These are the writer’s own opinions and do not necessarily reflect on the viewpoint of The Chanzo Initiative.

Source : Ali Sultan Issa: A Revolutionary Icon - The Chanzo Initiative
 
2011

HIZI NI KUMBUKUMBU ZA ALI SHETANI AMBAYE ALIKUWA NI KOMRED AU(( UMMA PART))
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Ramadhan MadafuI am not worried about “kibuki” because I may be an even more powerful shetani. In the streets, people sometimes even call me “Ali Shetani” as a joke. Ali Sultan Issa
Jina la Ali Shetani sikuanza mimi hapa. Hili ni jina analojisifu mwenyewe katika kumbukumbu zake alizo andika kwenye kitabu chake kilicho toka hivi karibuni. “Race, Revolution and Struggle for Human Rights in Zanzibar – The Memoirs of Ali Sultan Issa and Seif Sharif Hamad” (page 162).

Hapa nitakipitia kitabu hichi muhimu katika historia ya visiwa vyetu vipenzi vya Unguja na Pemba. Humu katika kitabu hichi tunapata kuwajua makomred, wafuasi wa Umma Party iliyo ongozwa na Ali Sultan pamoja na Abdulrahman Babu. Humu tunaupata ukweli wao kwa ulimi wa kiongozi wao mkubwa kabisa. Sio kwa kuzuliwa na Mahizbu, Ma-ZPP, Ma-afro au Ma-youth-league. Humu tunapata kujua tabia za makomred kwa wanavo taka wenyewe tujuwe.

Ali Shetani ndie kiongozi hasa wa makomred.
Babu ni wapili katika chama hichi. Ali anatueleza kwamba alipofika London, Uingereza August 1953, hakuchukua muda kuingia chama cha kikoministi, May Day 1954 (Page 50). Wakati huo Abdulrahman Babu akijiona yeye ni anarchist, (page 49). Ali Shetani anatuambia kua yeye ni Mzanzibari wa kwanza kwenda Moscow 1957, (page 54).

Shetani kafukuzwa kutoka ZNP kwa sababu ya kuponda viongozi wa chama chake. Anatueleza kwamba alipokua Babu yuko jela, Ali Sultan ameanzisha mpango wa kuunda chama cha tatu. Alizungumza na vijana, wafanyakazi, makomred wenziwe ndani ya ZNP na baadhi ya viongozi wa ASP walio soma Urusi kama Hassan Moyo, Twala, na Kassim Hanga. Anatuambia kwamba: “sikuwa na niya ya kufanya lolote bila ya Babu kukubali, lakini tulitaka akitoka jela akute mambo yote yamekwisha bila yakuweza kuyahoji au kuyageuza (fait accompli)” (page 77).

Alipotoka Babu jela, Shetani anatuambia: “hapo hapo nilimtilia nguvu Babu atoke ZNP”. Babu akasema: ”Wacha kwanza tujenge umoja na masikilizano na tukurejeshe kwenye chama”. Anaendelea Komred Ali Sultan kusema: “Babu alitaka kusikilizana mpaka siku ya mwisho”.
Nani Ali Sultan Issa?Kwa vipimo vyetu vya visiwani na kwa murwa wetu wa Kiislamu au hata wa Kibinadamu huyu kiongozi wa makomred simtu wa maana. Bora tumuachie mwenywe atueleze.

Mama yake malaya: Tumsikilize Ali Sultan kuhusu mama yake mzazi: “Sijui vipi mama yangu akiweza kutulisha. Inaweza kuwa akipata pesa kwa wanaume wake.”, ( page 37). Naam huyu ni mama yake mzazi. Anamsifu kuwa alikuwa ana wanaume wake ambao wakimlipa pesa huyo mama kwa huduma zake.

Mlevi: Komred Shetani anatuelezea kuwa alipokuwa chini wa umri wa miaka 13 mama yake akimchukua huyu mtoto kwa mjomba wake na akimpa vinibu vya brandy au wisky na chochote kile kiliopo. Baadae alipotimia miaka 13 akaanza kulewa mwenyewe kwa kunya tembo la mnazi, (page 39). Ameendelea na ulevi mpaka hii leo.

Anakula nguruwe: Anasema Komred: “Nilipokua Cuba mara ya pili, nilialikwa kwenye karamu ya rasmi, ghafla akafika Fidel Castro. Nilikua nimeshika sahani ya mhogo na nguruwe, yeye (Castro) akaja, akacheka na mie, akaniambia ‘Yukko con poyo’, maana yake mhogo na nguruwe.”, (page 77).

Hamhishimu baba yake: Baba yake Ali Sultan alikataa kumposea mke. Anaelezea kuhusu mkewe wa mwanzo: “Baba yake (Amour Zahor) na mimi tulikua sote memba wa halmashauri kuu ya ZNP. Yeye alikua Unguja na mimi nilikua Pemba. Nimesikia baadae hakunikubali kuoa mwanawe kwajili mie siamini dini.”, (page 57). Anaendelea: “Baadae viongozi wa chama wamekuja kutupatanisha mie na baba yangu. Wamesema nae kwanza na baadae wakanijia mie. Wamenitaka nimuangukie miguu na nimtake radhi. Nikakataa, nikawaambia yeye ndie mkosa, kwa hivyo yeye (baba yangu) ndiye aniangukie miguu na anitake radhi”, (page 58).

Anachukua wake za watu: Anaelezea alipo mchukua mke wa mwenziwe alie fungwa baada ya mapinduzi, akamkodia nyumba: “Niliita nyumba yake “makimbilio” kwani huko ni pahali ninakokwenda jificha. Ni pahali pakuzini”. Alipotoka mumewe jela Shetani alimuambia
Alipotoka mumewe jela Shetani alimuambia: “Nilikuwekea mkeo ulipo kua hupo, sasa huyu hapa. Ninakurejeshea mwenyewe”, (page 102). “Pia nilikuwa nina nyumba yangu maksudi ya kuzinia”, (page 120)

Mvuta bangi: Ali Shetani kaanza kuvuta bangi tokea mtoto wa miaka13. Anaelezea: “Nilipokua waziri, kuvuta bangi asubuhi kukinipa nguvu na uwezo wa kufikiri. Nikitaka kuandika kitu, ninavuta bangi, hapo fikra zinakuja”, (page 118)

Jasusi: Alipokuwa katika ZNP alipelekwa Misri kufungua ofisi ya ZNP Cairo. Huko Cairo alitengeneza maandamano alipo uliwa Petrice Lumumba. Wakaingia ubalozi ya Belgiji. Huko Waliiba makaratasi ya siri ya ubalozi, akawapa makaratasi hayo Marusi, Machina na Machekoslovakia. Ama Wamisri walipewa matakataka tu. (page 67-68).
Baada ya mapinduzi, Abeid Karume alijuwa uhodari wake Komred Shetani wa ujasusi, akampleka ubalozi wa Zanzibar London kufanya kazi chini ya Othman Shariff. Kazi yake huko ilikua “kumchungua (Othman) kila anachofanya”, (page 97). Tunajua Julius Nyerere na Karume wameshirikiana kumuuwa Othman Shariff, (page 129), na Komred Ali ndie alie ripoti kila alichokuwa akifanya huko London. Pia tunajua Nyerere na Karume wameshirikiana kumuuwa Hanga na Twala (page 130-131), na makomred walimuandama Hanga na Twala kwa muda mrefu kabla ya mapinduzi (page 77). Je! makomred wameshirikiana vipi kuwadhulumu vijana hawa? Tunangojea makomred wengine waungame.

Na mengineo: Anatuelezea mwenyewe Komred Ali alipo onana na Frank Carlucci huko Pemba. Carlucci alikuweko Kongo alipo uliwa Lumuba, baadae akaletwa na CIA Zanzibar siku za mapinduzi. Mwisho akawa mshauri wa Rais Regan kwa mambo ya usalama kisha akawa waziri wa ulinzi, Marekani. Baada ya mazungumzo marefu baina ya Shetani na mjumbe wa CIA anasema Shetani: “Mpaka hapo tumekwisha imaliza liter kasrobo ya Wisky tokakubaliana tukhitalifiane. Kwa bahati nzuri, mke wangu alkwenda mbali kuhudhria mkutano, kwa hivyo nikamuambia (Carlucci) tulale pamoja kitandani.” (page 96).

Ali Shetani kaanza Pemba“Nimekaa Pemba chini ya miezi miwili, na sikumbuki kufanya jambo lolote la kujuta hii leo. Nitafanya yale yale kwa njia ile ile hii leo.”, Ali Sultan Issa (page 93).
Abeid Karume alimpeleka Shetani Pemba baada ya mauwaji ya Unguja. Anaelezea Komred Ali Sultan kwamba Wahindi na Warabu waliotaka kuhama Pemba kukimbilia Kenya au Tanganyika ilibidi wanyakanywe dhahabu zao. “Hatukutaka kitu chochote kengine, dhahabu na mapambo (jewelry) tu.”, (page 90)

Akaanza Komred Shetani kupiga watu viboko. Anaeleza: “Badala yakutia watu jela, kila mkosa akipigwa viboko halafu anaachiliwa…. Niliona hivi ni bora kuliko kuwatia jela……Basi nikikaa kitini markiti, nikawa nagawa adhabu. Tukiwapiga watu viboko hadharani, ili watu wote waone, ili washike adabu zao.”, (page91)

“Sikupenda kulazimisha watu kazi, lakini kazi kwa hiari pamoja na kuwapa moyo”. “Baadhi ya wakati ninachukua fimbo njiani ninafukuza yoyote asiefanya kazi, na asiejenga nchi”. “Kwanza ninazungumza nao na ninajaribu kwahamasisha kwa maneno. Lakin baadae sisiti kuwapiga watu viboko nikiwaona wamekaa wakati wa kazi.”, (page 95)

Makomred na Mali ya Watu Ali Sultan alikua mkubwa wa halmashauri ya kutaifisha majumba. anajisifu kunyang’anya majumba ya watu wa Mjini Unguja. “Katika miezi minne na nusu niliotumikia halmashauri hii tumenyang’anya majumba mamiya. Aghlabu ya nyumba za mawe Mjini tumezinyang’anya”, (page 101). “Kwa kuondoka Warabu na Wahindi walibakia Mjini watu wachache sana ambao wakiishi huko kabla ya mapinduzi, labda kumi katika asili miya.. Walivo ondoka wote hao, majumba mengi Mjini yakawa matupu na yanaporomoka. Mjini kukawa kama msitu, yoyote anaweza kujificha akitaka.” (page 125).

Baada ya kunyang’anya watu majumba, mashamba, mali na maduka yao nini wamefanya makomred? Shetani hakuacha kutuelezea: “Tulipo maliza kujenga nyumba yetu nzuri Migombani baharini, kusini ya mji wa Zanzibar. Maria (mkewe wa pili) na mie tumeipanga wenyewe nyumba yenye veranda na mandhari nzuri ya bahari.

Nyumba ina njia ya miguu kuteremkia mpaka mchanga wa pwani. Tulikuwa na vyumba saba, vyoo viwili na garaji. Kulikuwako majiko mawili, moja ndani ya nyumba na moja nje. Kulikuweko upande wa maboy na choo chao. Sakafu ya nyumba ilikuwa ya saruji, kwa hivyo tukiwa na sherehe tunawakiribisha wageni huko. Juu tulikua na chumba changu cha kusomea, pahala pa kuweka mabuku, kijiko kidogo, na bar. …..Nje barabarani nimeweka bao kuwaambia kila apitae ‘Azimio la Mapinduzi’, kwani nilihisi kujenga nyumba kama hii ndio makusudio ya mapinduzi.” (page 121)

Ali Sultan alichukua eka tatu meli nane kaskazi ya Mjini, na eka tisa Machui, (page 128). Baadae kachukua eka 27 Chuini kajengea hoteli yake (page 154).

Maisha ya Kikomred
“ Tulikuwa wana wa mapinduzi na nilazima tujitolee mhanga baadhi ya raha zetu”,

Ali Sultan Issa (page 118).
Ali Shetani, mkubwa wa makomred na koministi wa kwanza Zanzibar anatueleza vipi maisha yake: “Natumia kiasi dola 60 kwa sigara na Dola 180 kila mwezi kwa ulevi. Pia ninawaajiri maboy wawili na mayaya wawili kunichungia kibanda changu Chuini au kupika na kusafisha nyumba. Kwa pamoja, wote wanne wanapata Dola 75.” (page 163).

Huyu ndie Komred mkubwa, mpiganiyaji wa haki za wafanya kazi na wakulima na wanyonge. Anatumia pesa zaidi ya mara tatu kwa sigara zake na ulevi wake kuliko mishahara wa watu wanne wanao mtumikia.
“Nilpokuwa waziri, maisha yangu binafsi yalikuwa bora sana kuliko watu wa dasturi.

Mshahara wa kuanzia mwalimu wa serekali ulikua shilingi mia tatu kwa mwezi. Mimi nikipokea shilingi elfu tatu……pamoja na gari, dereva, petroli, kodi ya nyumba, maji, taa na telefoni bure.” (page 119).

“Karibu ya nyumbani ulikuweko mti wa Mabanyani mkubwa, mpaka leo upo. Mtoto wa Kiarabu wa kiasi miaka kumi akiuparamia mti mpaka chini ya dirisha la chumba cha wanangu. Akikaa kwenye mti akiwachokoza na kufanya mzaha na wanangu, mpaka siku moja nimechoka nae nikaamrisha polisi wamkamate na wamtupe jela. Kwa hakika polisi wamechukua hatua mahususi kwa sibabu nilikua waziri. Baada ya kiasi wiki moja, mama yake kanijia akaniomba nimtoe jela. Nikamtoa. Siku zile sisi mawaziri tukiweza kumkamata na kumfunga yoyote tunaye mtaka…tulikuwa na nguvu hata ya kuuwa.”, (page 120-121)

Hata mwanaharamu wake akimuogopa na akimkibia: “Alikua ni mwanangu mwanamume wa kwanza. Ninapo kwenda kwao, mwanzo akinikimbia kwa sibabu nilikua waziri na kila mtu akiniogopa.” (page 122)

Makomred na ilimu
“The standard of education went down, and the single person most responsible for this deterioration was Ali Sultan Issa.” Seif Sharif Hamad (page 195)
Ali Sultan kiongozi wa makomred alikamata kwa muda wa miaka minne wizara ya ilimu ya Zanzibar baada ya mapinduzi. Bora tumuachilie mwenyewe atuelezee aliyo yafanya.

Kata mishahara ya walimu: Komred Ali Shetani amekata mishahara ya walimu kutoka shilingi mia sita mpaka mia tatu. Anasema: “Baada ya kupunguza mishahara, mwalimu Zanzibar akipata mshahara sawa sawa na askari wa polisi au mwanajeshi.” (page 110).

Fukuza walimu: “Wale walimu wasiokubaliana na siasa yetu wemetokelea mbali. Wale waliobaki hawakusema chochote kwa sibabu wakiogopa” (page 110)

Mafunzo ya Kiislamu: Shetani anasema: “Mafunzo ya Kiislamu Zanzibar yameanguka chini baada ya mapinduzi, kwa sababu mashekhe wengi wameacha nchi. Sisi makomred tumeona hili ni jambo zuri. Visiwa vyote hivi vilikua Waislamu. Wanataka nini tena? Badili ya mashekhe kuja huku, nawende kwengineko kwenye watu wanaotaka kusilimishwa.” (page111)

Ushahidi wa Seif Sharif: Seif Sharif kamaliza masomo yake ya form six Unguja Novemba, 1963. Januari 1964 nchi imepinduliwa. Kufika March 1964 Seif kawa Maalim Seif. Baada ya miezi minne kumaliza skuli, amefanywa mwalimu kusomesha mambo manne kwenye ile ile skuli aliyosoma. (page 194)
“Idadi ya wanafunzi imezidi kwenye klasi kutoka ishrini na tano kufika mpaka wanafunzi thamanini.” (page 195)
Serekali ya makomred imeleta walimu kutoka Urusi na Jarmani ya Mashariki. Wengi wao walikua hawajui Kingereza vizuri. Wanafunzi hawafahamu kitu kwao. (page 195)
.
Makomred ni majoga na mabarakala (Opportunists)“I cannot compromise with opportunism, for he who compromises with opportunism is bound to be an opportunist himself.” Ali Sultan Issa (page 75)

Kwanza tumsikilize Komred anasema nini juu ya wale madhlumu walio nyang’anywa mali yao na wakafukuzwa majumbani mwao: “Wale waliobakia hawakuweza kufanya chochote. Imewabidi wasalim-amri, au tulijua wapi pakuwapeleka. Hawakuweza kusema ‘nyo’. Wote walikua majoga, na hatukupata upinzani wa kunyang’anya. Nani atathubutu?”, (page 101).

Sasa tumsikilize anasemaje juu ya makomred? “Kwa miaka yote baada ya mapinduzi, ilitubidi tukae na hadhari; ilibidi tuangalie tunakwenda wapi, tunaonana na nani, na tunasema nini. Ilibidi tufikiri kabla hatujasema. Tukijua watu wanapotea; hapana asiejua kwamba watu wa dasturi wakituhumiwa kutaka kupinduwa serekali na wakiuwawa. Watu wakipotea na hawaonekani tena.Kila siku zikipita mambo yakizidi kuharibika.
Kwa hakika, mtu akiwa mwenye itikadi basi maisha zama za Karume yalikua mazuri sana.” (page 127).

Mistari ya watu kujipanga kununua chakula ilijaa nchini. Shetani anasimulia: “Siku moja tukiendesha gari (pamoja na mkewe wa Kizungu) tukaona watu wamejipanga mstari, na ijapokuwa tulikua sisi wawili tu ndani ya gari, nimemuambia: Ssshhh! Mzee atasikia!” (page 128).
Komred anasema: “Hatukutaka kumkosoa Karume- kwani yeye alikua ndie bwana mkubwa” (page 129).


Makomred na Wazee Wao
Tukuimchukulia Komred Ali Sultan kwakua ni kiongozi wa mbele kabisa wa makomred, tutapata kujua watu hawa vipi.
Mama yake: Tumekwisha ona huko mbele alipomsifu mama yake kua ni malaya. Akilipwa pesa na wanaume wake.
Baba yake: Pia huko mwanzo tumeona heshima yake kwa baba yake alipo ombwa na wazee wa chama cha ZNP kumtaka radhi baba yake, akakataa. Na akamtaka baba yake amshike yeye miguu na amuombe radhi.
Ami yake: Huyu ami yake ameuliwa Mfenesini, Unguja siku za mapinduzi. Komred Ali Shetani anatoa sababu ya kuuliwa huyu shahid: “Lazima aliishi vibaya na watu wa jirani yake”, (page 88)
Mkwe wake: Huyu ni shahid mwengine alie uliwa kwa dhulma ya bure. Lakini bora atusimlie Komred wetu hadithi yake: “Mkwe wangu, Amour Zahor, ameuliwa pamoja na kikundi cha watu walio tuhumiwa kuwa ni maadui wa mapinduzi. Watuhumiwa hawa hawakupelekwa kortini. Nimesikia yeye na wenziwe wamechukuliwa tu pahali na wakapigwa risasi. Risasi haikumuuwa, kwa hivyo mkwe wangu akaomba amalizwe. Badili yake, wauwaji wake wamemfukia nae bado yuhai pamoja na wenziwe. Alikua kibaraka, kwa hivyo kuuliwa kwake hakunishitua au kunipunguza kasi”, (page 100-101)

Makomred si Wafrika na wanadharau WaafrikaBaada ya kuuliwa Karume, Shetani hakujua bado nani wala nini limetokea. Akamuambia mwenziwe: “Ikiwa mmoja katika makomred kafanya kitendo hichi, basi tumo mashakani, na sote tutakufa. Hasa ikiwa wamempiga Karume, na Karume hajafa, sote tutauliwa. Lakini ikiwa Waafrika wamefanya haya wenyewe kwa wenyewe, basi tutakuwa hatuna matata.”, (page 133).
Anafakhari na mwanawe wakiume akisoma Uengerza kuwa “kapigana na mtoto wa kiume aliemwita ‘Muafrika’ ”, (page 146).
“Pia kutengenza na kuhifadhi miundombinu haijapata kuwashughulisha watu wajinga waliotoka misituni”, (page 128)


Makomred wamemuuwa KarumeMakomred wameshirikiana na Karume kwa kila hatua alizo zifanya tokea mwezi 12 Januari 1964 mpaka mwezi wa Februari 1972. Kheri, na shari wao wamebeba dhambi pamoja nae. Kuuwa, kufunga watu, kuharibu uchumi, afiya, ilimu, adabu na hishma. Kunyang’anya mali watu, kupiga watu viboko, kuwagawa watu na kupiga vita kabila mbali mbali, Warabu, Wahindi, Wangazija, Magoa, Mabahrani na hata Washirazi pia.

Abeid Karume na Julius Nyerere walipowafukuza makomred hapo mwezi wa Februari 1972, ndipo Babu na wafuasi wake wakafanya mpango wa kumuuwa Karume mwezi 7 April 1972, baada ya kufukuzwa kwa mwezi mmoja na nusu tu. Halafu wakamsingizia Humoud Mohamed Barwani kuwa yeye kafanya kitendo hicho ili kulipiza kisasi cha baba yake. Sikweli. Ali Sultan anatuambia kuwa Babu amefanya mpango kumuuwa Karume, akafika mpaka ufukoni wa Unguja, halafu akarudi Dar-es-Salaam, bila ya sababu inayojulikana. Hapo wafuasi wake Zanzibar wakakata shauri ya kuendelea na mpango wao wa kumuuwa Karume. (page 136-137)

Anasema nini?
Ali Sultan anatuambia kua “mapinduzi hayakuwa mauwaji ya halaiki (genocide)”, (page 86), halafu anatuambia kwamba “kiasi ya theluthi ya Warabu wa Unguja wameuliwa au wamefukuzwa nchi.” (page 87).
Anasema: “Ninaweza kusema Seif Bakari alikuwa gozi mbaguzi, kwa sibabu hajapata kuowa mwanamke wa Kiarabu. Ambao ndio ulikuwa mtindo wa siku zile”, (page 126)
Anatuambia: “Ilinibidi kuweka benki (pesa za kigeni) na nizigeuze shilingi za Tanzania. Ambapo wageni hapa wakipata wanawake wetu wote kwa sibabu wanazo dola. Nchi gani hii? Ilikuwa ni upumbavu kuishi kwenye hali kama hii. Hiyo ilikuwa ni sababu moja ya mimi kutaka kupigania mabadiliko ya katiba.”, (page 150)

Baada ya kutoka jela mwaka 1979 kenda Uengereza akakutana na makomred wenziwe. Wakazungumza haja ya katiba mpya. Anasema: “Tunataka demokrasia na kusitisha hukumu kwa dikrii. Tunataka kufungua biashara ili watu wapate vitu waweze kuishi. Serekali lazima iachie uchumi mchanganyiko…. Kwani hata Uchina ina uchumi wa mchanganyiko hivi sasa” (page 151). Halafu Komred anatuambia: “Ni makosa ya Marekani, wliotujaza vichwani mwetu fikra za soko huru, ubepari na demokrasia” (page 166).

Komred Shetani anasema: “Kwa hakika, Seif Bakari na watu wa Youth League ndio takriban sababu ya maovu yote yalio tokea baada ya mapinduzi”, (page 126). Huyu Komred anatuambia nini hapa? Alikuwa wapi yeye na makomred wenziwe tokea siku ya mapinduzi mpake wiki sita kabla ya kuuliwa Karume? Huyu Komred pamoja na makomred wenziwe wameshirikiana na mapinduzi kwa muda wa zaidi ya miaka minane, halafu anamsingizia Seif Bakari. Je! Alikua amekwisha vuta bangi yake aliposema haya?

Source: “Race, Revolution and Struggle for Human Rights in Zanzibar – The Memoirs of Ali Sultan Issa and Seif Sharif Hamad”
Source: FREE ZANZIBAR PEOPLE FROM MKOLONI MWEUSI: HIZI NI KUMBUKUMBU ZA ALI SHETANI AMBAYE ALIKUWA NI KOMRED AU(( UMMA PART))
......

: SOMA ZAIDI : Source :

 
Sheikh Issa Nasser Ismaily, who has written a number of books on Zanzibar in Swahili, Arabic and English, including Will Zanzibar Regain her Past Prosperity?


Leo Ismail Jussa anatupitisha kwenye kurasa za kitabu kilichoandikwa na Marehemu Sheikh Issa Nasser Al-Ismaily kiitwacho "Will Zanzibar Regain Her Past Prosperity?



Source : Gumzo la Ghassani
 
Namkumbuka vyema Ali Sultan, kila ukimuona alikuwa tila lila.

Komredi Ali Sultan Issa a.k.a Ali Shetani kama wazee wanzake walivyomtambua na kumkatia jina lake la utani, aliyaishi maisha kwa upana wake, kwa kuamini tunaisha mara moja duniani hivyo hakuna kujinyima starehe kama hali ya uchumi inaruhusu.
 
bagamoyo hivi kitabu chake kinapatikana wapi hapa nchini?

Natamani kukisoma nione mawazo yake kama Comrade yalikuwa vipi.

Jaribu Mkuki Na Nyota duka la vitabu jijini Dar es Salaam Mkuki na Nyota Publishers, Amazon online, Ohio USA Race, Revolution, and the Struggle for Human Rights in Zanzibar: The Memoirs of Ali Sultan Issa and Seif Sharif Hamad etc

ALI SULTAN ISSA AND THE DAYS OF THE CANE​


Ali+Sultan+Issa.JPG
Ali Sultan Issa in 1970 (from Burgess 2009)

I've lost count of the number of times I travelled on the overnight train between Mombasa and Nairobi in the second half of the 1980s and the early '90s.When I could afford it, and tickets were available, I booked first class, which meant sharing with just one other passenger, or, if I was lucky, having a compartment all to myself. I met some interesting people on these journeys, not to mention one or two with unendearing habits (I tried to avoid second class travel because it increased the chances of having to share with a group of late-night boozers and/or early-morning throat-clearers). The most memorable of my companions was Ali Sultan Issa, who drank and smoked freely on our journey out of Nairobi while entertaining me with the abridged story of his life as a revolutionary, Zanzibar government minister, long-term detainee, and investor in the fledgling tourist industry. I'd never been to Zanzibar or read up on its history, and took less note of his beery boasts and confessions than I might have done if I'd known that in a few years time I'd be living and working there myself. He left me with a copy of his business card, advertising one of his business ventures and inviting me to visit. But I didn't look him up when I arrived in Zanzibar in 1994, and haven't seen him since the night we spent together on the train to Mombasa.

This week I've been dipping into Thomas Burgess' Race, Revolution, and the Struggle for Human Rights in Zanzibar (2009), which twins the memoirs of Ali Sultan Issa, revolutionary-turned-capitalist, with those of Seif Sharif Hamad (Maalim Seif), also a former government minister, and now leader of the opposition Civic United Front (CUF). It's a fascinating contrast, and there are many aspects of their accounts that invite further comment. It was clear when we met that Ali Sultan relished his self-image as a likeable rogue, and the edited memoir captures this perfectly. Despite eventually becoming a victim of the regime that he served, he looks back fondly at his radical past and role in the events that preceded and followed the Zanzibar Revolution in 1964. We must be grateful, I suppose, for his candid discussion of particular episodes in his political career, while wondering what grisly details he has omitted in his description of the Terror that he was complicit in. Here he is, for example, talking about the brief period he spent as area commissioner in Chake Chake on Pemba island in the early days of the Revolution:


There was a breakdown of law and order; people would not take their cases to court, only to administrators like me from the revolutionary government. At the time, a decision came from Zanzibar Town that was sent to the regional commissioner in Pemba, Rashid Abdalla. Instead of putting people in jail, all offenders were to be flogged and then released. That was the decision. I thought it better than sending them to prison because if you send a bread earner to prison, you ruin the whole family. When he is gone, the family invariably disintegrates. When the man is inside, people can do anything to his family, like rape his wife and plunder his goods.
So I sat in a chair in the marketplace, and I dispensed punishments. We did the caning openly, for people to see, so they would behave themselves. Any offense would lead to flogging. I prescribed a maximum of twenty-one strokes, mostly for thieving, not for political reasons. I never caned a woman, but I did order seven strokes for a homosexual who dressed like a woman and even wore beads around his waist. This was an open violation of our customs. We have a saying here:
Ukifanya kwa siri, Mungu atakuhukumu kwa siri. If you do something in secret, God will judge you in secret. He was openly dressing like a woman, so I ordered him to be publicly caned.
I tried in most cases to reconcile those who came to report offenses...
(Burgess 2009: 91)

Despite this conciliatory impulse, he also describes using the cane elsewhere:

Sometime I would even take a cane through the streets and chase away anyone not working, not building the nation. So many people in Pemba just sit under their clove trees and wait for the harvest time to come. I would first speak to them and try to mobilize them through words; but after that, I did not hesitate to cane people if I found them sitting around when it was time to work. (Burgess 2009: 95)

Contrast this with Maalim Seif's recollection of the terror on Pemba, including its origins in the unpredictable behaviour of 'Field Marshal' John Okello and a different take on Ali Sultan's role:


When Okello arrived in Pemba, he moved with a contingent of heavily armed followers in about three land rovers. They were a mixed group of mainlanders and Shirazi but mostly ASP [Afro-Shirazi Party] supporters from Unguja. Okello started the punishment of caning and whipping people; he would give orders, and his proteges would obey. Okello liked, in particular, to humiliate Arabs from Oman, called Manga Arabs. The sultans and the ruling class were of mostly Omani origins, so Okello believed it was their turn to be humiliated. Okello rounded up Arabs and ordered them to sing words like uhuru na jamhuri, meaning freedom and the republic, over and over again. They were forced to praise Karume, and then he would order their beards to be shaved without water, just dry. I personally saw this take place in Wete in February 1964.
Even when Okello passed by on the road, all the people had to come out and wave, and often when he saw an Arab with a beard, he would immediately stop his car and start to abuse him. For Arabs from Oman, their beards were a status symbol and a sign of respect; if they were shaved dry and in public, it was a great humiliation. Under normal circumstances, they would have fought to defend their honor, but at the time they were subdued and forced just to take it.
Karume's government soon appointed new government officers in Pemba. They began to announce public floggings, encouraging people to attend. These were always political floggings: for not standing up when an official passed, for not showing up for nation-building projects, or for not attending public rallies. But if you cannot flog your own child, how can you flog someone older than you? It was especially wrong for a young guy like Ahmed Hassan Diria, district commissioner in Wete, to order the flogging of his elders. Ali Sultan Issa, the district commissioner in Chake Chake, was there for only two months, but in those days, he also really abused his power. His successor, Issa Shariff Musa, never flogged anybody.
(Burgess 2009: 187-188)

Ali Sultan also refers to Okello's capriciousness ("...there was even a point when he threatened to have all us area commissioners flogged") while denying, like official government sources, his importance to the Revolution (Burgess 2009: 87, 93). And he further downplays his own part in the Terror by emphasising that the rot didn't really set in until after his departure:

After I left, I heard that, in Pemba over the years, the political die-hards suffered hardships depending on their status in the society. The higher they were before the revolution, the lower they were brought, even, say, to sweep the streets. Men had their beards shaved, just to humiliate them. It was rather excessive, and had I been there, I would have protested. (Burgess 2009: 97).

But as Maalim Seif makes clear (and Burgess in a footnote), these excesses were already taking place, and Ali Sultan was not an innocent bystander. Here is the CUF leader's account of the continuing Terror on Pemba:


Seif+Sharif+Hamad+2.jpg
Maalim Seif (source: Zanzibar Daima blog)

Although more people died in Unguja than in Pemba during the revolution, in the years afterward, the people of Pemba suffered more. We called Rashid Abdalla, our regional commissioner during those years, Mamba, meaning crocodile in Swahili. When a mamba eats you, tears come to his eyes, showing his pity as he kills you. Sometimes Mamba would call for a public rally, and if anybody did not attend, the whole village would be punished. Such punishments took place only in Pemba, not in Unguja. The authorities instituted public floggings for the most trivial offenses, for example, if the regional commissioner passed in his car and you did not stand up. After a while, the students in Pemba learned by reflex to stand at attention whenever they saw any car, assuming a party dignitary was passing.
All the colonial
sheha were terminated, including my father. ASP branch chairmen assumed their administrative duties, and sometimes they would put an entire village under curfew and require every male to go to the marketplace to be flogged, especially if that community formerly supported the ZNP [Zanzibar Nationalist Party] or ZPPP [Zanzibar and Pemba People's Party]. My own village [Mtambwe] was once put under curfew, and the police came there and dragged all the men from their homes, including my father. They were led to the school where the police stood in two lines facing each other. Each man was told to pass through the lines, and every policeman beat him with a club or anything that was handy. My father was beaten in this way and afterward was bleeding seriously. Nobody was allowed in or out of the village, so all the beaten men were denied medical treatment. My own brother had to come secretly by canoe to smuggle medicine to my father. Unfortunately, my father never fully recovered from that experience; for him, that was the beginning of years of poor health and sickness. (Burgess 2009: 197-198)


Pembans still refer to the period from the Revolution to around 1968 as 'siku za bakora', 'the days of the cane', describing this as a systematic campaign of humiliation by a government that was bent on disciplining the island's population and quelling perceived resistance to the Revolution (Arnold 2003: 292-297). Ali Sultan was a willing participant in the early days of this campaign, which he justifies with reference to the need to restore social discipline and establish the new socialist paradise. As a minister in Karume's government he was both unwilling and unable to resist its perpetuation, except by undertaking individual acts of leniency, one of which Maalim Seif describes (Burgess 2009: 200). And although he correctly identifies some of the disastrous political and economic decisions that the dictatorial Karume made, his understanding of their causes and consequences remains questionable. This is particularly evident in his account of the policies that led to recurrent food shortages, when he says that "I believe that Karume had the right intentions, but the results were negative. There was widespread hunger, although no one actually died because in the rural areas people had cassava and bananas" (Burgess 2009: 127). This is not how Pembans remember the suffering that culminated in the island-wide famine of 1971-72, and Maalim Seif's description of their resort to famine foods and smuggling is echoed in other accounts (Arnold 2003: 332-337; Walsh 2009b; Burgess 2009: 195-196). Memories of these and other insults are integral components of contemporary traumas (cf. Walsh 2009a) and the anger that sustains the political opposition in Pemba. As Lord Acton's (corrupted) saying goes, power corrupts, and absolute power corrupts absolutely. And, I might add, its corrosive effects can't be shrugged off in a memoir or drunk away on an overnight train.

References

Arnold, Nathalie 2003. Wazee Wakijua Mambo / Elders Used to Know Things! Occult Powers and Revolutionary History in Pemba, Zanzibar. Unpublished Ph.D. dissertation, Indiana University.

Burgess, Thomas G. 2009. Race, Revolution, and the Struggle for Human Rights in Zanzibar: The Memoirs of Ali Sultan Issa and Seif Sharif Hamad. Athens: Ohio University Press.

Walsh, Martin 2009a. The politicisation of Popobawa: changing explanations of a collective panic in Zanzibar. Journal of Humanities 1 (1): 23-33.

Walsh, Martin 2009b. The use of wild and cultivated plants as famine foods on Pemba island, Zanzibar. Études Océan Indien (Special issue: Plantes et sociétés dans l’océan Indien occidental) 42/43: 217-241.


https://www.scholars.northwestern.edu › ...
Race, Revolution and the Struggle for Human Rights in Zanzibar
 
He Kumbukumbu zake ndiyo ziko hivi! Namkumbuka vyema Ali Sultan, kila ukimuona alikuwa tila lila.

Allah ndiyo anayejua hukumu yake kwake. Sisi wengine tumejifunza nini?
Unamkumbuka wapi?

Huyu ndio akiishi pale Vuga karibu na maeneo ya Culture?
 
Aiseee...
Never heard of him, but it seems he was colourful character....
 
Unamkumbuka wapi?

Huyu ndio akiishi pale Vuga karibu na maeneo ya Culture?
Sijui exactly alikuwa anaishi wapi ila tulishawahi kutana airport kama mara mbili tatu hivi na yeye ndiye aliyekuwa msemaji mwenye sauti kubwa pale airport.

Pia alipokuwa Waziri wa Elimu Pemba kwenye miaka hiyo ya sitini tukimuona kwenye magari tu.
 
Kumbe yeye ndio alikuwa muwekezaji wa kwanza wa hotel maarufu pale MAWIMBINI!!
 
Sijui exactly alikuwa anaishi wapi ila tulishawahi kutana airport kama mara mbili tatu hivi na yeye ndiye aliyekuwa msemaji mwenye sauti kubwa pale airport.

Pia alipokuwa Waziri wa Elimu Pemba kwenye miaka hiyo ya sitini tukimuona kwenye magari tu.
OK. Alikuwa akiishi vuga na mkewe akiitwa Eshe. Walikuwa watu wa bata sana [emoji1787]
 
Huyu jamaa alikua mtu katili sana, Ila ni katika magwiji ndani ya historia ya nchi.
 
13 March 2022

Ali Sultan Issa: Harakati za Komredi aliyenasibishwa na ukatili Zanzibar zama za baada ya mapinduzi



Leo mchambuzi wetu, Ismail Jussa, anatupitisha kwenye kumbukumbu za maisha ya Marehemu Komredi Ali Sultan Issa kama alivyosimulia wakati wa uhai wake katika kitabu cha Race, Revolution and the Struggle for Human Rights in Zanzibar. Unga naye pamoja na muongozaji wa kipindi hiki Mohammed Ghassani.
Source: Zanzibar Kamili TV
 
Comrade Ali Sultan Issa Al-Ismaily

Komredi Ali Sultan anasiikitika kuwa mara baada ya Mapinduzi Matukufu ya 1964, maoni ya ma-komredi yalipuuzwa na Mzee Abeid Karume na mrithi wake sheikh Aboud Jumbe aliendelea kutokubali maoni ya makomredi


Source : Bin Seif
 
Part 1 : Comrade Bilali Pira Hamisi aliyekuwa mlinzi wa Hayati rais Mzee Abeid Amani Karume rais wa kwanza wa Zanzibar



Baada ya kumaliza skuli, mwaka 1958 niliandikishwa kazi jeshi la polisi. Enzi hizo polisi tukiingia mtaani watu wanatimka kuingia majumbani, tulikuwa tunaogopwa. Miaka hiyo ya mwanzoni 1960 Zanzibar ni ubabe ubabe watu wakitishiana kuwekeana visasi na kuporana vitu, mademu anasema Mzee Bilali Pira Hamisi lakini siye ndiyo tukakomesa na kukata desturi hiyo ya kupigana siku ya mwaka (mwaka mpya)....
 
Part 2 : Mzee Bilali Pira Hamisi mlinzi wa Mzee Karume



Vurugu za 1961 / 1992 watu kutazamana huyu mngazija, yule mmanga, wewe mwarabu ... mie nikaingia ktk mambo ya watu kama vile nilirusha jiwe ktk nyuki kisa kumpenda mtoto mmoja wa shamba wa kabila la ... nikafukuzwa kazi polisi. December 1963 natafuta tiketi nikimbilie Dar es Salaam kuepuka majamaa .... nikakosa tickets ya meli basi nikabaki mjini kwa siku kadhaa mara nikasikia mabunduki nikauliza nini tena hii nikaambiwa ni Mapinduzi, basi nkauliza nani aliyefanya ni ZNP au ASP nikaambiwa ASP.

IKatoka amri kuwa wale wote waliofukuzwa polisi kihovyo warejee, miye Bilali Pira hamu yangu niende ulaya nikasome hivyo nikamkabili baba yangu Mzee Pira Hamisi kuhusu azma yangu ya kuzamia ulaya. Mzee Pira Hamisi akasema bora urejee polisi kuliko kwenda usikokujua ulaya.

Basi nikajiunga tena Polisi tukapewa mafunzo zaidi na kisha kuwa mlinzi Ikulu kuanzia mwaka 1965, Mzee Karume alikuwa na tabia ya kujiendesha mwenyewe .... Ibrahim Makungu mkuu wa usalama Zanzibar alikuwa haafiki mazoea ya Mzee Karume kujiamulia saa nyingine kutokomea kusikojulikana bila ulinzi ....
 
Part 3 : Bilali Pira Hamisi mlinzi wa Mzee Karume



Siku hiyo April 1972 .... tupo Bwawani hotel habari fununu zilipatikana mapema lakini Mzee Karume alipoambiwa akasema hizo ni habari za wapumbavu wenye njaa... tukamtafuta Mzee Karume tukampata akiendesha gari mwenyewe akipanda kilima kwenda Welezo na Bambi tukajiunga naye huku magari yetu yamejaa shehena za kutosha kumlinda rais, mchana tukabadilisha shifti wenzetu wakaingia kazini kuendelea kumlinda.

Kufika saa 11 jioni nikasikia mlio wa bunduki na haikupita muda gari ikapita resi ikitangaza Mzee Karume ... mimi mwenyewe nilishuhudia mwili wa Mzee Karume ukiwa ...

Nilikuwa mlinzi wa ikulu Zanzibar kuanzia 1965 hadi 1972 na kustaafu kazi mwaka 1991 ....
 
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