Historia ya mkoa wa Tanga

Historia ya mkoa wa Tanga

Elimu
Katika mkoa huu elimu inahitajika zaidi kuboreshwa hasa naeneo ya vijijini maana watu wengi wa mkoa huu hufanya shughuli zao za kimila hali hiyo huwafanya kushindwa kuendelea elimu pamoja na shughuli za kimaendeleo katika ujenzi wa taifa la tanzania

Hapa inatakiwa kuwahoji wazee wenye umri mkubwa kutoka Tanga ambao wengi walifanya kazi serikalini na ktk mashirika ya serikali ya mkoloni kwa wingi kuliko wakaazi wa mikoa mingine.

Ukarani, ualimu, sekta ya afya, huduma za kilimo, mifugo n.k wazee wengi wa kutoka Tanga walikuwa wamejazana ktk ajira hizo kipindi cha mkoloni kutokana na 'usomi wao' pia shule nyingi tangu Mjerumani yupo kama mkoloni viligengwa maeneo ya mkoa wa Tanga.

Ukikaa ktk vibaraza utasakia story hizi ila wakaazi na wazee hawa hawana tabia ya kujikweza kuwa wao ndiyo wasomi wa mwanzo kabisa Tanganyika.


Source : John Mtembezi Inniss
Oswald Muhando babu wa Jimmy Fredie Mdoe alifundisha ktk shule hii ya Kiwada mkoani Tanga. Baba wa Jim Fred Mdoe alifundisha hapa Kiwada St Bartholomeo's college na pia mwandishi huyu mkongwe alisoma shule ya msingi hapa Kiwada miaka ya 1950's anasema mwandishi huyu alipotembelea shule hii maarufu yenye uhusiano na ukoo wake wote. Hakika Tanga ni mfano wa watu waliowahi kupata elimu mapema tangu enzi za Jeremani mkoloni. Hii ni mojawapo ya shule ambazo ni kongwe hapo shule kongwe za mjini Tanga bado hatujazizungumzia zilizojengwa 1887...
 
Desemba 17, 1919, Martin Kayamba na Ali bin Diwani waliitisha kikao cha watumishi wa umma wa kiafrika huko Tanga. Ndipo ilipofika mwezi machi,1922, kayamba akaanzisha chama cha wafanyakazi kilichoitwa Tanganyika Territory African Civil Servants Association (TTACSA), hiki ndicho chama cha kwanza cha kutetea wafanyakazi kwenye kurasa za historia ya Tanganyika. TTACSA ililenga kuwainua watanganyika wa kiafrika. Wanachama wake walikuwa watumishu wa umma, wasomi waliojifunza lugha ya kiimgereza, pamoja na wasio wasomi Yanajirudia?

Kutokana na wingi wa wenyeji wa Tanga kuwepo ktk ajira za 'kisomi' toka enzi za utawala wa serikali ya Jeremani ( mkoloni) hadi serikali ya Mwingereza wakaona 'kujazana' kwao ktk ajira basi wawafungue macho waTanganyika waanzishe Chama Cha Maslahi ya Wafanyakazi waAfrika (Wamatumb)i wote wa Tanganyika

In 1922 the Tanganyika Territory African Civil Services Association, the first known modern African political organization, was formed with Tanga city as headquarters. The region surrounding Tanga formed an intergral part of Tanganyika in 1961, when it gained independence, and of Tanzania in 1964, when Tanganyika merged with Zanzibar.
 
Usomi wa wakaazi wa Tanga ulianza tangu kitambo ila hawana "makeke"

Why then was Tanga chosen over the other coastal towns? Tanga was an educational centre, with a prestigious central school for boys, a legacy from the Germans. School Micropolitics on the Coast of Tanganyika, 1930s
We have for Tanga Girls’ School alternative sources that allow uncovering another history: namely archival papers collected in Tanzania National Archives reporting discussions around the school within the administration and two texts published by the “African”[3] civil servant Martin Kayamba.
By immediately sending their daughters to the school, these men proved that the local African elite, mainly Muslim, was already convinced of the virtues of schooling girls. According to Kayamba, this was partly due to their education in the German school of Tanga School Micropolitics on the Coast of Tanganyika, 1930s
In 1928, it reported demand for girls’ schools in the Muslim coastal towns. It observed that Muslim parents often sent their boys to missionary school when no government school was available but refused to do so for girls—though no explanation was given for this difference. In 1929 it mentioned, “a persistent demand, particularly from Tanga.”

the elites of Zanzibar cooperated with the British officials to open a government girls’ school in 1927 (Decker 2014)


The African Girls’ school was located on the outskirts of the colonial city. Since it was built much later than most colonial buildings, it might be that no other space was available. However, we also can assume that colonial authorities deliberately chose to establish the school close to the African living quarters, just as the Maternity clinic next to it. This location would thus be iconic of the colonial authorities’ will to bring the African women under its control.
TANGANYIKA, DEPARTMENT OF LANDS & SURVEYS et SURVEY DIVISION, « Atlas of Tanganyika, East Africa », 1956: 27.
Florence WENZEK, “The African Girls’ Government School in Tanga: Micropolitics on the Muslim Coast of Tanganyika in the 1930s

READ MORE : School Micropolitics on the Coast of Tanganyika, 1930s
 
In the 20 years preceding World War I (1895 -1915), Germany created a three-tiered system of education. There were 60 nebenschulen (primary schools), which offered 3 years of courses in reading, writing, and arithmetic; there were also 9 hauptschulen that offered 2 additional years of vocational training. Germany built one oberschule or high school in Tanga, which offered clerical, industrial, and teacher training, as well as some academic courses. At its zenith, the high school had 500 students and 4 German teachers on its staff. Although Swahili was the language of instruction, German was offered as a foreign language.

The German system of education put emphasis on practical education and health improvement. When England took over, they were impressed by the standard of literacy reached by Tanzanian Africans, especially those who had had the opportunity to study science and math in Germany. They produced skilled workers for the German colonial enterprise. Their schools were less like the German gymnasiums, which emphasized Latin and classical learning, and more like the German Volksschule, which were geared to the general public

Read more: Tanzania - Educational System—overview - Schools, Students, School, and Enrolled - StateUniversity.com Tanzania - Educational System—overview
 

The Story of Martin Kayamba (I)​

PUBLISHED:
September 3, 2012 20:10
In our quest to revive anecdotal experiences of men and women who shaped the history of the land that we now call Tanzania, we came across an interesting text about the life and times of the educator and civil-servant Martin Kayamba Mdumi, M.B.E (1891-1939). In its original form, we post here his autobiographical essay as it appears in Margery Perham’s book ‘Ten Africans first published in 1936.
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Martin Kayamba’s father Hugh Peter Kayamba (left) and Henry Masibu (right). Photo courtesy of www.bloxhamschool.com

My father was born at Kilole Bondei, the seat of his father, about 1865. He was first a Mohammedan. My father joined the Universities Mission to Central Africa in 1877 and was educated at the U.M.C.A. Schools at Umba and Magila. He was sent to England in 1882 and was educated at Bloxham School, near Oxford. In 1885 he returned from England and became a teacher at St. Andrew’s College, U.M.C.A., Zanzibar. He married my mother, Faith Kalekabula, a teacher like himself, in 1890. My sister, Mary Elizabeth, was born on 23rd December, 1895. My father in 1892 was sent to the Bondei country to evangelize and was made a Reader. He resigned from the Mission in 1895 and joined the Government service at Mombasa as a clerk in the Uganda Rifles. He fought in the Mbaruk war and received a medal. My father worked for the British Government until 1926 and was last engaged as the Akida (Headman) of Mombo in the Usambara district.

I (Martin Kayamba) was born on 2nd February, 1891, at Mbweni, Zanzibar. I am the first son of Hugh Peter Kayamba. He is one of the sons of Chief Mwelekwanyuma of Kilole, son of Kimweri Zanyumbai (Kimweri the Great) King of Wakilindi. The Wakilindi are a ruling clan, who ruled over the Wasambaa and other tribes in the coastal areas of Tanga prior to the German occupation of these countries. The first Mkilindi named Mbega came from the hills in the Handeni area. He was a famous hunter and through his hunting prowess and generosity was chosen by the Wasambaa to be their ruler. Chief Mwelekwanyuma was appointed by his father as Chief over the Wabondei and the Coastal section from Pangani to Vanga.

I was baptized on the eighth day after my birth by Rev. Sir John Key at St. John’s Church, Mbweni. Miss C. D. M. Thackeray and Margaret Durham Mdoe were my godmothers, and Alfred Juma was my godfather. My mother was a very strict disciplinarian. She made me pray daily before I went to bed and when I woke up, and before and after taking meals. She taught me to give alms in church by giving me two pice every Sunday to put in the alms bag in church. She made a rule that I should be indoors at 6 p.m. and go to bed at 7 p.m. and wake up at 6 a.m. sharp. She used to wake up at 5 a.m. herself. She enforced the rule until I got married. She was very particular about my life and behaviour. She was very quick at chastising me. I received more thrashing from her than from my father. But she loved me dearly. She died on 28th August, 1912.

From 1895 to 1896 I was educated at the U.M.C.A. Boys’ School, Kilimani, Zanzibar, as a day boy, then I went to the Church Missionary Society School at Mombasa. In the school we were boys of various nationalities. There was one European boy, who was my great friend. There were also Indians, Arabs, Baluchis, Comorians and Swahilis, All lessons were taught in English. I was fortunate to pass all my examinations at the first sittings. In 1899 when I left Mombasa with my parents I had already reached the top form.

In 1899 my father resigned his service at Mombasa and went to Zanzibar, taking us with him. At Zanzibar I was sent to Kilimani School. Miss D. Mills was in charge of the school, and Miss E. Clutterbuck was the schoolmistress, assisted by African teachers. Bishop F. Weston (he was a priest at the time) was our Chaplain. The discipline at Kilimani was very strict indeed, and I must confess both Miss Clutterbuck and Miss Stevens were sterner than any of my headmasters. Boys used to get whippings every day. Sometimes mothers of the boys quarrelled with them for whippping their children or detaining them in close confinement without food and water. The Chaplain also was very strict. From the Life of Bishop Weston [Frank, Bishop of Zanzibar -, by the Rev. H. Maynard Smith, S.P.C.K., page 58]: ‘From time to time he examined the secular work of the school and sometimes he was asked to inflict corporal punishment. This he did with as much vigour as all else. . . .’ The boys were more afraid of the schoolmistress at Kilimani than they were afterwards of their headmaster and masters at Kiungani College. At Kilimani I was again fortunate in my lessons and in one year I got to the top class.

In 1901 my father went to the Bondei country and took us with him. I was sent to the U.M.C.A. school at Magila. I was there for about six months. In 1902 my father returned with us to Zanzibar. Bishop F. Weston, who was at the time the Principal of the Kiungani College, asked my father to send me to Kiungani College as my friends in England were paying for my education in the U.M.C.A. My friends were Mesdames C. N. Goldring and Weston. On 1st February, 1902, I joined Kiungani College. I was placed in the III Class. In the July 1902 examination I passed and was promoted to II Class. In the December 1902 examination I passed and was promoted to I Class. My age was then 12 years. Being a small boy, I was not made a teacher.

The discipline was very strict at Kiungani. Bishop Weston was very strict and good to the boys. He treated us like his own children. The food that was supplied to the boys during his time was exceptionally good. The welfare of the boys was his first and foremost consideration. He used to tell us, ‘do not want to be called a miser.’ If the cook did not cook our food well, he ordered it to be cast away and he cycled to the town to get us bread and relish. In school one could never wish a better teacher. He taught all his subjects clearly and lucidly. In discipline he was very rigid. He never cautioned an offender without whipping him. Every evening after our dinner, guilty boys were watching with anxiety who would be called first to receive some thrashing. It was a rule that after the second school bell had rung there should be a complete silence. One day, just after the second school bell had gone a mango fell down and I impulsively shouted to a teacher, ‘A mango has fallen down!’ The Bishop was walking towards my direction going to the classroom, and he heard me shouting. He instantly ordered me to go to his room at 12 noon after school time. When I got there all to my grief and unexpectation, he gave me ten with a cane. I expected to be warned as this was my first offence in the college, besides that I was a stranger, but I was whipped. Boys who failed in examinations always received thrashing as their prize, and this was done every month because we had monthly test examinations.

A friend of mine, Mr. J. Walker, a native of Sierra Leone, persuaded me to join the International Correspondence School of London. I chose the commercial course, for which I had to pay about 20 in instalments. I passed several subjects and the lessons were of immense benefit to me. I am sorry to say, owing to the intervention of war in 1914, I was cut off from communication and could not complete my course.

On 9th January, 1914, I resigned the post in the Government School and went to the Bondei country to visit my relations and if possible do some trading. I thought I needed some more money to better my prospects. I got a passport from the German Consul at Zanzibar for myself and my daughter, and sailed to Tanga.

Read More : The Story of Martin Kayamba (I)

Read More : TEN AFRICANS : MARGERY PERHAM : Free Download, Borrow, and Streaming : Internet Archive

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By Amb. Juma Mwapachu

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50 years ago, on 17th September, 1962, Hamza Kibwana Bakari Mwapachu, father to Harith Bakari Mwapachu, Rahma Mark Bomani, Juma Volter Mwapachu, Wendo Mtega Mwapachu, Tunu Mwapachu and Jabe Jabir Mwapachu died in Dar-es-Salaam at the early age of 49. He was at the time a Principal Assistant Secretary in the Ministry of Home Affairs.

Born in Tanga, the late Hamza attended primary and secondary schools in Tanga. On completing standard 10, at that time the highest secondary school education standard in Tanganyika, he pursued medical studies at the Sewa Haji Hospital Medical School in Dar-es-Salaam qualifying in 1935 as a Medical Assistant. In 1937, he was posted as a Tutor to the Mwanza Medical School which trained medical support staff. In Mwanza, Hamza met Juliana Volter whom he married in 1938.

An ambitious Hamza succeeded to be admitted at Makerere College, Uganda in 1943 to pursue a Diploma in Medicine. Makerere had not started offering degrees of any kind at that time. As history would have it, Hamza and Julius Kambarage Nyerere joined Makerere at the same time beginning a journey of a very close friendship and political relationship despite a nine years age difference between them. At Makerere, the two befriended Andrew Tibandebage, a fellow education student to Nyerere who was a year senior at the College and the trio established a politically charged Tanganyika Welfare Students Organisation in late 1943. They applied for recognition as an affiliate of the Tanganyika African Association (TAA), but received no response from its head office in Dar-es-Salaam.

On completion of their studies in 1945, both Hamza Mwapachu and Julius Nyerere found themselves in Tabora; Hamza at the Government Hospital and Nyerere at St. Mary’s Secondary School where Tibandebage was already a teacher. The trio joined the TAA Branch in Tabora and in 1946 took over its reins with Hamza as President, Nyerere as Secretary and Tibandebage as Treasurer.

At that stage, Hamza had increasingly found his medical profession lacking in the intellectual depth needed to understand the complex dynamics of politics and constitutionalism for an informed attack against colonialism. Thus in 1947 he quit medical practice and joined the University College of South Wales at Cardiff to read a Diploma in Social Work. Whilst in the UK, Hamza was attracted to the Post Second World War Labour Party politics and socialism. He joined the Fabian Society then known as Fabian Colonial Bureau and established a network of close friends who, until he died, were frequent suppliers of books and reading materials to Hamza.

Back in Tanganyika in March 1949, Hamza was posted as Assistant Welfare Officer at Ilala District Office in Dar-es-Salaam. Late Rashid Mfaume Kawawa who completed Standard twelve at Tabora in 1948 worked with Hamza as a Welfare Clerk. Steeped in knowledge of law, constitutionalism and politics and immediately re-linking with his friend Nyerere in Tabora who was by then President of the Tabora TAA Branch but also preparing to leave for Edinburgh to pursue a degree course later that year, Hamza became the intellectual voice and conscience in TAA politics in Dar-es-Salaam.

Joining hands with Abdulwahid Kleist Sykes, a man who became like a blood brother to Hamza, they constituted an Action Group to transform the TAA from a welfarist organization into a political one. They inducted into their group Dr Lucian Tsere, Dr Vedast Kyaruzi, Stephen Mhando and Paul Rupia. Early in 1950, Abdul and Hamza dual-handedly stormed into the TAA Headquarters in Dar-es-Salaam and using fists and flying chairs engineered a leadership coup. They installed Dr Tsere as interim President of TAA. However, following Dr Tsere’s transfer to Tanga, TAA held proper elections. Dr Vedast Kyaruzi was elected President, Abdulwahid Sykes became Secretary General, John Rupia was Treasurer, Hamza was elected Secretary for Economics and Stephen Mhando became Secretary of Education.

The new TAA leadership proceeded to review the TAA constitution in mid 1950 giving the institution a tinge of a political party. The first major political act of that leadership was to prepare a Memorandum submitted to the first United Nations Mandated Trust Territory Mission to Tanganyika at the end of 1950 which demanded a clear road map towards Tanganyika’s independence. The Memorandum was a collective document of the leadership of TAA but its principal author was Hamza Mwapachu.

Following the submission of the Memorandum, Governor Edward Twining isolated two individuals for the wrath of the colonial state. Dy Kyaruzi was transferred from Dar-es-Salaam Sewa Haji Hospital, then a national hospital, to Kingolwira Prison Health Centre in Morogoro to treat prisoners. Hamza Mwapachu was “exiled” to Ukerewe Island in the heart of Lake Victoria! Dr Kyaruzi has described his posting as “imprisonment in disguise.”

Hamza, on the other hand, saw his posting as yet another opportunity to get close to where he always believed to be the nerve centre of Tanganyikan nationalist politics-the Lake Victoria Zone. For example, writing to Nyerere in Edinburgh in late 1951, Hamza noted his pleasure at discovering a brilliant young Paul Bomani in Mwanza who would be an important “asset in our struggle”. Moreover, Hamza’s house in Ukerewe became a bee hive of political visits throughout the years 1952-1954 which included discussions about Nyerere taking over the leadership of TAA in 1953 and the formation of TANU. It was in this light that the colonial government refused him the permission to travel from Ukerewe to attend the meeting in Dar-es-Salaam that launched TANU on 7th July, 1954! But to all intents and purposes, Hamza was a founder of TANU; in absentia.

Ostensibly promoting him to Assistant District Officer, a position well below his Tanganyikan juniors, Hamza was in early 1955 posted from Ukerewe to Tukuyu, Rungwe District, again a remote part of Tanganyika, far away from the nerve centres of nationalist politics. However, in Tukuyu he linked up with Yatuta Chisiza, then a Police Inspector, and the politics of Malawian independence fired the spirits of the two freedom fighters. Chisiza was later transferred to Iringa and young Juma Mwapachu used to stay with him as he travelled from boarding school in Tukuyu to Morogoro in 1957. Chisiza was independent Malawi’s first Minister of Home Affairs. He was killed whilst attempting to overthrow a corrupt and Apartheid South African surrogate regime of Kamuzu Banda.

With the advent of Responsible Government in 1958, Hamza was transferred from the Local Government School, Mzumbe, Morogoro where he had become a close friend of Khalfan Mrisho Kikwete, President Jakaya Kikwete’s father as well as of Cecil Kallaghe, later an Ambassador, to Dar-es-Salaam to become Nyerere’s first Personal Assistant as Chief Minister. What goes round comes round! Nyerere wanted his friend and confidant to be his principal advisor on the eve to Tanganyika’s independence.

Then tragedy struck. Hamza began to develop a serious heart ailment in mid 1960. Hamza had been a chain smoker all his life. So indeed was Nyerere till Hamza died! Nyerere did all he could to save his friend. Hamza was sent to the best hospital in the world, Hammersmith Post Graduate Hospital in London where he underwent heart surgery. However, by September 1962, the weak heart could no longer withstand the continued work pressure and Hamza’s ardent commitment to the service of his newly independent country. Hamza passed away at Princess Margaret Hospital, now Muhimbili National Hospital, on 17th September, 1962.

Writing to Mrs Juliana Mwapachu on 28th September 1962, a week after Hamza’s death, the Permanent Secretary to the Prime Minister, Mr Dunstan A. Omari could only state:

“I have known Hamza as my personal friend for many years and I can say that I could not have wished for a more charming and co -operative colleague. His death is a loss that Tanganyika call ill afford.”
May Almighty God continue to rest his soul in eternal peace. Amin.

Source : The Life and Times of Hamza Mwapachu

Inna lillahi wa inna ilayhi rajiun
 

The Story of Martin Kayamba (II)​


My Visit to England

Since 1924 there had been a rumour in East Africa about the proposed federation of the East African Territories, i.e. Kenya Colony, Uganda Protectorate and Tanganyika Territory. The Ormsby-Gore Commission was sent out in 1924.


It toured through the East African Territories and eventually made its report on the matter. The Hilton- Young Commission was sent out to East Africa in 1927 on the same question and made its report, as the result of which the Joint Committee on Closer Union of the East African Territories was appointed in England, composed of members of the Houses of Lords and Commons, to make further inquiry into the matter.


The Joint Committee required witnesses to be sent to England to give evidence before the Committee on the subject, and for the first time in the history of the British Empire, and East Africa in particular, three Africans were required from each of the three territories of East Africa, i.e. Kenya, Uganda and Tanganyika Territory, to go to England to give evidence to the Honourable Committee, on behalf of ten million natives inhabiting these territories. The following were selected to represent Tanganyika: Chief Makwaiya, K.M., of Shinyanga, Mwami Lwamugira, K.M., of Bukoba, Mr. H. M. T. Kayamba of Tanga (the writer).

The Tanganyika African delegates left Dar-es-Salaam by S.S. Francisco Crispi on 50th March, 1931, together with P. E. Mitchell, Esq., M.C., Secretary for Native Affairs, and 0. Guise- Williams, Esq., District Officer. Chief Makwaiya was accompanied by his son-in-law, Makoni.

Two of us were Christians and two Mohammedans. Christians have no difficulty in sailing by European steamers and to European countries, as they can eat any food cooked for European tables. But there was a small point to dear regarding the food of our Mohammedan colleagues. Chief Makwaiya and Makoni are staunch Mohammedans and were very particular about food. Mr. Mitchell arranged with the District Commissioner at Mombasa for Chief Makwaya to consult with Sir Ali bin Salim, K.B.E., C.M.G., of Mombasa in order to remove the scruple from his mind about food.

On 51st March we arrived at Mombasa; the first thing we did was to drive by taxi to the District Commissioner to see Sir Ali bin Salim. The District Commissioner took us to Sir Ali bin Salim, who kindly invited us into his office. After the matter had been explained to him, he told Chief Makwaiya that Mohammedans are not forbidden by their religion to eat food cooked by Christians or meat of animals killed by Christians or Jews, because Christians have the Gospel (Injili) and Jews have the Deuteronomy (Torati). Both these books come from ‘God. He had been to England himself for one year and during that period ate the same food which Europeans ate. The only meat which a Mohammedan is forbidden to eat is pork, and he strongly warned Chief Makwaiya that they should not touch it.


In confirmation of what he had said he was willing to come on board S.S. Francisco Crispi to lunch with us. We were very pleased to invite him to lunch. At 12 noon he arrived on board and had lunch with us. At 4 p.m. he kindly sent his car to take us round Mombasa Island, and we enjoyed the trip very much. Sir Ali bin Salim is famous for his hospitality and charity to all races in Kenya Colony.

Kenya Native delegates embarked on board the steamer on 1st April. Arab delegates also embarked on the same day. Our steamer left Mombasa at 12,50 p.m. for Kismayu. We left Kismayu at 2.50 the same day and arrived at Mogadishu at 7.50 a.m. on 5rd April Good Friday. We landed at Mogadishu and strolled round the town. The Roman Catholic Cathedral there is a fine building. The native village is rather poor and filthy, especially the market place. There is no shed for the market, and natives have to sell their goods on a sandy place. Some of them stick dirty pieces of clothes on pieces of wood as shelters for themselves and their commodities. The Governor’s palace is a fine building. The Sultan or Sheik of Somalis has his residence here.

We left Mogadishu at 5 p.m. on 4th April for Hafun. On board there were always cinema shows in the evenings and music. We were very well treated on board. On the 6th we arrived at Hafun.

On the 9th we arrived at Massawa. It is a fine port belonging to the Italian Eritrea. There is a fine pier, and our steamer was berthed alongside it. An Italian man-of-war was at the harbour. The natives of this town are mixed Arabs, Abyssinians, Danakil, etc. There are nice buildings of stone for Europeans and natives. This is a sign of the wealthiness of the natives of this town.


Chief Makwaiya made friends with one wealthy Egyptian who invited him to his house and made him a nice dinner, and gave him a present of a beautiful fez. He offered to pay his expenses to Mecca on pilgrimage, but the Chief was unable to accept his kind offer. When Chief Makwaiya told me this, I was doubtful if the man was genuine and was not one of the slave dealers enticing the Chief to go to Mecca and on the way dispose of him to Arabian slave dealers on the Persian Gulf.

At daybreak on the 14th we arrived at Suez and at 9 a.m. entered the canal. Here we were shown the Sinai Mountains, where Prophet Moses received the tablets containing the ten Commandments.

Ismalia is a fine town. I saw the monument erected to commemorate the defence of the canal during the Great War. On the eastern side of the canal palm groves and cultivated land can be seen. It is said that this country belongs to the Biblical land of Goshen where Patriarch Jacob and his children settled. Here also traces of the ancient canal of the Pharaohs have been discovered. We were shown the supposed track of the Israelites crossing through the Bitter Lakes. El Kantara (the bridge) in the olden days was an important place of caravans between Egypt, Palestine and Syria. It is related that probably Abraham, and his sons spent a few days at El Kantara on their way to Egypt.


We arrived at Port Said at 12 midnight. Port Said is a fine port. On this day it was decorated with electric lights in honour of the Egyptian Prime Minister, Sidky Pasha, who visited Port Said on the same day.

This is the western gateway of the canal. At the entrance of the harbour there is the statue of Ferdinand de Lesseps, the builder of the canal. Some of us landed and saw very little of the town, as it was night time. This was the last port of Africa on our journey and we were now sailing through the Mediterranean Sea. Up to this port we enjoyed a fine voyage except for the heat in the Red Sea. The sea after leaving Port Said was rough. Two or three of our colleagues were seasick and unablfe to touch food.

On the 18th we sighted the island of Stromboli which has a volcanic mountain. We could see the smoke issuing from the peak of the volcano. The town is built on the sides of the hill, which looks like a man sitting on the furnace. All of us were amazed to see the inhabitants of this volcanic island living around the volcano with ease and happiness and without any fear of the possible eruption. We were told that vine trees are grown on the island and the soil is very fertile, which may be the inducement to the inhabitants to hazard their living on the volcano.

On the llth at 5.30 p.m. we arrived at Naples. It is a big town and a nice harbour. We could see the volcanic mountain Vesuvius. We were first shown the Cathedral, which is said to have been formerly the temple of Minerva, the Roman Goddess. We saw many fine statues in the public gardens. The buildings are of fine stones and beautiful in appearance. There is a big glass house and in the night it is illuminated with electric lights of multi-colours. This town is very beautiful and dean. The harbour is surrounded with a breakwater. There are electric tramways; horse-carts are still used for carrying passengers and are very cheap. This was the first big town of its size we had seen since we left East Africa.

At 6 a.m. on the 20th we arrived at Livorno. It is a small harbour, which has a canal going into the town. Two submarines, one Italian dreadnought, four British destroyers and about four Italian cruisers were lying in the harbour. A seaplane was flying over the harbour, and a ship was on construction. We did not land to see the town as time was too short.

At 5.30 p.m. the same day we arrived at Genoa. There were many ships in the harbour. I counted nearly two hundred ships at various docks. This is an old Italian port and its merchants are famous. It was the birthplace of Christopher Columbus, the old explorer who discovered Mexico.


The Customs House is beautiful. Here we saw many Alpine soldiers having come down for a holiday. Several launches were carrying them for a picnic. On seeing them, Chief Makwaiya was greatly astonished and remarked: ‘At home they ask for men when they are themselves men!’ He meant in Africa they ask for working men to serve them but here they are workers themselves. This sudden exclamation caused me to laugh, and turning to my right I beheld a European from East Africa, who understood Swahili; he also heard Chief Makwaiya’s remarks, and laughed. Apparently the chief had in his mind a picture of a few Europeans in Tanganyika employing African labourers and never doing any handiwork themselves; when he now contrasted it with what he saw at the pier he was amazed.


The crowd at the pier was evidently enjoying itself. They had band and music of all sorts and were playing and singing to their hearts’ desire.

Here we had to show our passports. It was the end of our sea voyage between Africa and Europe except for the English Channel. We landed and were motored to the hotel Astoria, where we were not allowed to go out. Tanganyika delegates were lodged in one room and Kenya in the other. The hotel is grand and very nice. We could reach our rooms by the lift.


The next morning we left by train at 9.15 for Paris. All the way we found nice farms and excellent roads. The peasant buildings are small and some of them are very poor. It is within the means of the Africans to build such cottages provided they are properly trained to build them themselves.


Some of the roads are narrower than our roads in Africa, and some villages have paths similar to the usual African paths. The size of some of these farms is in most cases the same as that of African farms. Probably the only difference lies in the method of cultivation, which is highly superior to the African’s, and therefore the quantity of crops is comparatively greater in Europe than in Africa, for the same size of a farm. I much admired the terrace cultivation on the Alps mountains; the ground in many cases is stony, but this defect does not preclude the Italian farmers from making a good use of every bit of land. I was thinking of the natives of the western part of the island of Zanzibar in Chwaka area. That part of the island is very stony and the natives have to use wooden hoes in cultivation and planting of their crops. If these people had come to Italy and seen the Alpine peasants they could no doubt improve their method of cultivation on stony land. Farms are dotted about on stony patches on the Alps and snow is flowing right up to the foot of these big mountains.


The reproach that Africans are scratching the land to grow a few crops is here disproved. Peasantry cultivation in Europe did not appear to me to be dissimilar to that of the African, so far as the sizes of the farms are concerned. The construction of farm houses is different, but some of the peasant buildings in Europe are not up to the mark that one expected. So there are weak points everywhere in comparison to the degree of civilization. Undoubtedly the farms throughout those parts of Italy and France we passed are excellent in cultivation and planting and are beautiful to look at.

Modane being the frontier of France and Italy, we had to show our passports to the French authorities prior to our entering the French country. The next morning we arrived at the southern station of Paris. It was very cold that morning, and streams of people were pouring into Paris from the towns outside Paris to work. We disembarked and had our breakfast at the station restaurant. We then motored through broad streets of Paris to the northern station. The superb buildings lined on each side of the streets were most imposing and pleasant to the eye. It was a great pity that we could not see much of this famous city.

At 8.25 a.m. our train steamed off the Paris station. The farms of France are very beautiful and are scattered all along the railway line to Boulogne. Pretty farm cottages are built here and there. Fat cows and fowls are to be seen in these farms. The sizes of farms are about the same as in Italy and Africa, the difference as in Italy is in the way they are kept. We all thought it would be a valuable lesson to Africans to come to these countries and see how farms are kept, and acquire an object lesson. One can learn much more by seeing the actual work done than by reading from books.

The English Channel was calm that day, so we had a fine sailing to Folkestone where we arrived at 1.25 p.m. The Folkestone harbour appears to be rather exposed to rough weather during storms. Mr. Mitchell told us that we would find England to be a very clean country and this was perfectly true. We landed and showed our passports to the authorities.


Mr. Mitchell through his great kindness arranged for us to travel first class from Folkestone to London. We had our lunch on the train. The English train travels very fast without shaking, and we enjoyed it very much. On the way we saw nice English farms, some of them with best poultry and livestock. Hops, apples, cherries and peaches are grown in these farms. Some of the farms are not big and are similar in size to those of France and Italy, but the agriculture, as in France and Italy, is superior. The soil is fertile and watery. Hedges form boundaries of farms and partitions of farms and pasture-land. Farms are kept thoroughly dean everywhere.

At Victoria Station several gentlemen were present to meet us, also ladies were there. Newspaper men were present. Of those present I knew Mr. and Mrs. McGregor Ross, Mr. and Mrs. Buckley, Mr. Surridge, Archdeacon Owen, Rev. Canon Leakey and Dr. Leakey. We were introduced to Mr. Harris, Secretary of the Anti-Slavery and Aborigines Protection Society, and other ladies and gentlemen. Mr. and Mrs. Fazan were also present.

One thing struck me most at the first appearance, it was brick buildings. In the parts of England where I had been I saw they used bricks more than stones. On inquiry I was told the brick buildings are cheaper, and in that part of England there are not many stones to be found. It is true, on our way from Folkestone to London we did not see many stones, but we saw much chalk at places. What caused me much surprise was, all my informants of England never mentioned to me that bricks were much used there for building purposes, although they are not so much used in Africa. One gentleman told me he did not like brick buildings.


In the vicinity of the railway stations in London the buildings are black on account of smoke. This I expected to see because I had read and heard about it. I think it is more in France than in London. The passages in French trains and lavatories are sooty. Third-class carriages in France are no better than third-class carriages of the Tanganyika Railways. Some of the delegates thought the buildings in African towns were cleaner in appearance than some of the buildings in European towns owing to smoke.


In London buildings are too close together and compact. African huts are built separately with open spaces between them. The compactness of buildings in English towns and European towns is probably due to less building spaces available in those towns, which is not the case in Africa, except in few cases of coastal Arab towns like Zanzibar.

To return to my narration of our reception at the Victoria Station. We were very well received and we soon saw that we had many friends or at least people who were sympathetic with our cause. Mr. McGregor Ross I knew in Kenya when I was a boy of fifteen years of age. I served in his department as a tracer in the Drawing Department and afterwards as a store clerk.

We cleared our kit from the luggage room and got ready to start to our new home in London. We were very sorry to part with Mr. Mitchell, who was kind to us all and rendered us every assistance in his power during our whole journey to London.


About 5 p.m. we left Victoria Station for Hitherwood, Sydenham Hill. We stayed at the International Hostel. It was very cold at the time and we had to make the best of the new climate. At first it was very trying indeed. I was provided with six blankets yet I felt as if I had no blanket on me. Fortunately we soon got used to the climate and felt quite at home.

Mr. Fazan showed us our rooms. Each one was allotted a separate bedroom, except Chief Makwaya and Makoni shared one room and Headman Mutua and Mr. Ezekiel Apindi shared another. My room was No. 16, this number I had to mark on my clothes and napkins, etc. A big hall was provided for our exclusive use as a sitting-room and dining-room. The building is three-storeyed and very comfortable. There were three Indians staying in the hostel and several Europeans of various nationalities. The other visitors told us that at times Africans from America and other parts of Africa stay at the hostel. We liked the place because the company was friendly and obliging.

Mr. Fazan explained to us the arrangements that had been prepared for us to see various places. The only difficulty was that before leaving Africa we were promised to be paid 21/- per diem for our food plus free accommodation. On this account the Kenya delegates thought the money would suffice for all their expenses. On the way and when we got to England we were informed that the whole matter of our allowance had been altered. The allowance was to be retained by the Government and all our expenses would be defrayed by the Government. As we were unprepared for this it spelt difficulty to some of the delegates who had not made provision for the financial emergency. The situation was explained to Mr, Fazan, who kindly took up the matter with the Colonial Office, and it was arranged to pay us an allowance of 8/- per diem for out-of-pocket expenses and 2/- for theatres and cinemas. The latter amount was kept by Mr. Fazan. As I did not attend any cinema or theatre during the stay at Sydenham this allowance was not expended by me.

It was arranged that we should be accompanied with officers whilst going out as we were strangers and did not know London streets. The London streets are so many and so intricate that it is very difficult for a stranger to find his way to any place. A stranger can get to a place by the aid of a cabman, who can take one to any place if he is told the address. I was informed that no cabman can get a driving licence unless he knows most places in London. It would be easy for any one to lose his way in London, and it would take him a long time to learn. A guide-book can be procured showing all London streets, but even this is of little help, as the streets are so many and intricate like a cobweb. A reverend gentleman who is living in the centre of London told me that he did not know streets of some parts of London.

It was questioned several times by the members of the Committee if Swahili was a suitable lingua franca for East Africans. The Baganda delegate was against the introduction of Swahili language in their country. However, here at Sydenham, Swahili proved its usefulness. First we were six different tribes staying at Hitherwood Sukuma, Ziba, Kilindi, Kikuyu, Kamba and Kavirondo. If it were not for Swahili it would have been impossible for some of us to understand each other except those who understood English, and these were not all. When Uganda delegates arrived we had three more different tribes added to our number Baganda, Banyoro and Basoga.


While travelling by the Italian boat and passing through Italy and France we had to speak with Italians and French by gestures as we did not understand their language. I remember after passing Modane a French soldier sat with us in our carriage and was anxious to talk with us; we did not understand French, but thanks to his knowledge of German he could talk with Mwami Lwamugira who understands German.


After that a charming French gentleman entered our carriage and we travelled with him up to Lyon with the greatest difficulty we could understand each other a little by gestures, but it was tiresome to draw any meaning from them so we had to drop it and sleep. At Hitherwood Swahili made us great friends and we were happy together there through its knowledge.

There is a ping-pong game at Hitherwood and some of us tried to learn it. We were quite at home there, in the evenings we arranged our seats around the fire and enjoyed our evening conversation discussing what we had seen during the day and what we expected to see the following morning.

Sydenham being situated on a hill was rather colder than the central London. So no sooner had we taken our bath and changed our dresses than we dashed to the sitting-room to warm ourselves by the fire. We usually had our breakfast at this time.


At 8 a.m. we were at the station waiting for our London train. The way to the station from Hitherwood is steep and slippery during the rainy season. Near the station at the top on the side of the road we met two men with a harmonium. One of them was playing the harmonium and the other was collecting pennies in his cap given as charity or in exchange for the music which the passers-by were not enjoying. Apparently these men were poor, begging by means of music.


In Zanzibar and Mombasa, Arab beggars go about playing cymbals and singing and visit every door begging. I remember when I was in Zanzibar, one of these professional beggars was said to possess about 500/- but was still begging. To him it was a profession and not due to poverty. At Mombasa it was said some of these beggars were very rich and owned shops which were managed by members of their family. At Sydenham we soon got used to these two people and not once or twice we dropped a few pennies into the cap of the collector, until we found it was a daily business.

Read more : The Story of Martin Kayamba (II)
 
Unaposema Tanga hakuna shule za kidato cha tano na sita, sijui unaelezea Tanga ipi.Lakini kama Tanga,Tanzania,ina shule zifuatazo za serekali na watu binafsi zenye vidato vya tano na sita,kwa Tanga mjini,Wacha huko wilayani:
Tanga Tech
Galanos
Usagara
Masechu
Popatlal
Coastal
Arafa
Istiqama
Al kheir
Hizo ni za Tanga mjini,bado za nje ya mji wa Tanga na wilaya zake.
Na kuhusu shule za binafsi ni nyingi,kuanzia msingi mpaka secondary,na vyuo pia vipo vingi.

Naunga mkono
 
Umesema Tanga ina wilaya 10. Wilaya ziko 8. Kuna wakuu wa wilaya wanane katika mkoa. Wilaya ni Tanga mjini, Muheza, Mkinga, Pangani, na Korogwe.

Wilaya zingine ni Lushoto, Handeni na Kilindi.

Tofaufisha wilaya na halmashauri. Korogwe kuna halmashauri mbili ktk wilaya moja. Handeni kuna majimbo mawili wilaya moja.

Naunga mkono
 
KWENYE POINTI YA KUSEMA MKOA WA TANGA NI KATI YA MIKOA MIDOGO SIKUBALIANI NA WEWE TANGA NI MKOA MKUBWA SANA NDIO MAANA UNA WILAYA NYINGI 10 KULIKO MKOA WOWOTE TZ.ULIPASWA KUGAWANYWA KATIKA MIKOA MIWILI KAMA SIO MITATU.SIJUI VIONGOZI WETU HAWALIONI HILI.TANGU UHURU NI MKOA WA TANGA AMBAO MPAKA LEO HAUJAGAWANYWA.UKIACHANA NA PROPAGANDA HAKUNA MKOA MZURI NA WENYE MAENDELEO KAMA TANGA KILA BINADAMU ANATAMANI KUISHI MKOA WA TANGA.TATIZO LETU NI SIASA TUNACHAGUA VIONGOZI HASA WABUNGE KWA AJILI YA KUJUANA SIO MAENDELEO.HATA ULAYA WANAJUA TANZANIA NI TANGA.WAJERUMANI WALIJIKITA SANA TANGA NA MJI WAO MKUU ULIKUWA LUSHOTO.SHIME SHIME WANA TANGA TUCHAGUE VIONGOZI WENYE VISION ILI KURUDISHA HADHI YA MKOA WETU.

Nilistuka sana kuskia tanga ndio mkoa mdogo kuliko wote,itakua ndgu yetu anaijua tanga kupitia ktk daftari
 
Mkuu inasemekana kwamba hapo tanga mjini wenyewe halisi ni wabondei.
Ni kweli tanga maana yake ni Shamba.

Wadigo walitokea Mombasa,
wakavamia tanga mjini,,
wakateka eneo lote la tanga mjini,
hadi kufikia mkanyageni ,,
na ngomeni.ambapo palikuwa makao makuu ya wabondei.

Baada ya wadigo kufika muheza wadigo walishindwa kuwasukuma wabondei zaidi ya hapo,,,
Wabondei waliapa kufia hapo muheza.

Muheza kwa kibondei maana yake tumefika...

Baada ya hapo,, mdigo na mbondei wakawa hawawezi kuoana.
Tena walikuwa na uhasama mkubwa sn.
Jambo hilo limefutika juzi tu,,lakini zamani ndoa ya makabila hayo hayapo.
Kuongezea tu kwenye historia ya Tanga, kabla ya utawala wa Sultan Seyyid Said wa Zanzibar, sehemu hiyo ya Maere mpaka Pangani huko (sijui eneo halisi) lilikuwa linaitwa Mtang'ata na lilikuwa linatawaliwa na Liwali aliyeteuliwa kutoka Mombasa. Sultani wa Wadigo alikuwa anapinga utawala huo, kwa hivyo siku moja wakati Liwali huyo alipokuwa anatoka Mombasa alipigwa mshale wa sumu na Sultani wa Wadigo na kufariki.

Sutan Said wa Oman alipigana na Mazrui wa Mombasa ndiyo akateka hayo maeneo pamoja na kisiwa cha Pemba na Unguja yake, akajiwekea utawala wake Zanzibar.

Aidha wakati wa Mjerumani aliipenda sana TAnga na alikuwa na lengo la kuufanya mji uwe makao makuu ya nchi na alianza kupangilia na kuweka miundombinu. Lengo lake hasa ilikuwa apate ukaribu na mji kama wa Lushoto ambao hali ya hewa yake ilikaribiana na ya kwao. Baada ya kushindwa vita vya kwanza vya dunia na Tanganyika kukabidhiwa Uingereza, yeye Muingereza akaishia kuhamishia makao makuu na kupeleka Dar.
 
wasegeju,wagunya,waburushi ni jamii ya kenya mombasa inagwa baadhi wamelowea tanga
Wagunya wanatokea Lamu na Mabulushi (siyo burushi) asili yao ni Baluchistan (Mashariki ya kati). Hawa waliletwa na Waingereza kuwasaidia katika ulinzi wakati wa utawala wa Mfalme Barghash na Majid.
 
Baluchistan (Mashariki ya kati)

From Baluchistan they settled in Mombasa, the Mombasa Baluchis portray more as part of the modern Kenyan social life with hints of western urbanism. However the families in Mbeya and Rujewa in Tanzania are still admirably traditional.......

As they moved inland, the Baluch founded cluster communities in Djugu and Bunia in the Congo; Soroti, Arua and Kampala in Uganda; and Iringa, Tabora, Bagamoyo, Mbeya and Rujewa in Tanzania, where today thriving communities exist. In time there was probably a Baluch family in almost every major East African town READ MORE : The Baluch of East Africa
 
Wazigua wapo Handeni na Kilindi. Sio wengi kama Wasambara (waite Wasambaa). Wasambaa wapo Lushoto, Korogwe na Muheza lkn pia ndio walio wengi Tanga mjini, wakichukua nafasi ya wenyeji Wadigo.
Lushoto wenyewe wasambaa wanaita Ushoto, na Korogwe ni Koogwe! Hiyo Muheza tu, ndiyo wanaita bila shida![emoji23][emoji23][emoji23]
 
From Baluchistan they settled in Mombasa, the Mombasa Baluchis portray more as part of the modern Kenyan social life with hints of western urbanism. However the families in Mbeya and Rujewa in Tanzania are still admirably traditional.......
Hata Unguja na Pemba walikuwepo wengi tu miaka ya nyuma ila sasa wamehamia Tanzania bara kwa wingi.
 
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