Kigarama
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Hata hili neno jema kutoka samaria limenifariji pia!!
Historia ya Uhuru isimuliwavyo na Mohammed Said yakosolewa
Historia ya Uhuru isimuliwavyo na Mohammed Said yakosolewa
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Kigarama
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NARUDIA KUBANDIKA TENA HILI BANDIKO KWANI SIELEWI NI KWANINI FAIZAFOXY NA MOHAMED SAID HAWATAKI KUNIJIBU SWALI LANGU HILI.
Waislamu wana Nguzo zao tano wanazoziamini kama ndiyo msingi wa dini yao. Kama kweli waislamu wa Tanzania tangu Tanganyika walikuwa wanakandamizwa, ni nguzo ipi kati ya hizi tano ambayo waislam wa Tanzania wanakatazwa kuitimiza na Serikali kwa sababu serikali inadhibitiwa na MfumoKristu?
1. Kushahadia
2. Kuswali swala tano
3. Kufunga
4. Kutoa zaka
5. Kuhiji kwa mwenye uwezo
Kama waislamu wangekuwa wanakandamizwa katika hizo nguzo tano za uislamu ningeelewa hoja za MS. MS na wenzake watuambie ni wapi na ni lini waslamu walikatazwa kwenda kuhiji, kuswali. kufunga kwa Sunnah na Kufunga Ramadhani, kutoa zaka au kushahadia. Sijawahi kuona mfumo wa serikali ukikataza wakristo kusilimu au waislamu kujenga misikiti au kuadhini. Naijua misikiti ambayo iko katikati ya makazi ya watu kwenye mchanganyiko wa wakristo na waislamu na sijawahi kusikia serikali ikikataza waislamu kuadhini kwa sababu 'wanawasumbua" wasio waislamu kwa adhana zao.
Waislamu wanapotaka kwenda Mecca kuhiji hakuna siku walikatazwa kwenda badala yake serikali mara kadhaa imewahi kutoa fedha kusaidia waislamu kwenda kuhiji, sasa hapo waislamu wanakandamizwaje na huo mfumokristu na inakuwaje mfumokristu unashindwa kuzuia waislamu kuhiji, kusilimisha wakristo au kuadhini?
Hivi karibuni serikali si ilishawahi kutoa zaidi ya Shilingi Bilioni 2 kusafirisha mahujaji kwenda Mecca kuhiji? Kanisa lilikuwa wapi kuizuia serikali kutoa fedha hizo??
Waislamu wana Nguzo zao tano wanazoziamini kama ndiyo msingi wa dini yao. Kama kweli waislamu wa Tanzania tangu Tanganyika walikuwa wanakandamizwa, ni nguzo ipi kati ya hizi tano ambayo waislam wa Tanzania wanakatazwa kuitimiza na Serikali kwa sababu serikali inadhibitiwa na MfumoKristu?
1. Kushahadia
2. Kuswali swala tano
3. Kufunga
4. Kutoa zaka
5. Kuhiji kwa mwenye uwezo
Kama waislamu wangekuwa wanakandamizwa katika hizo nguzo tano za uislamu ningeelewa hoja za MS. MS na wenzake watuambie ni wapi na ni lini waslamu walikatazwa kwenda kuhiji, kuswali. kufunga kwa Sunnah na Kufunga Ramadhani, kutoa zaka au kushahadia. Sijawahi kuona mfumo wa serikali ukikataza wakristo kusilimu au waislamu kujenga misikiti au kuadhini. Naijua misikiti ambayo iko katikati ya makazi ya watu kwenye mchanganyiko wa wakristo na waislamu na sijawahi kusikia serikali ikikataza waislamu kuadhini kwa sababu 'wanawasumbua" wasio waislamu kwa adhana zao.
Waislamu wanapotaka kwenda Mecca kuhiji hakuna siku walikatazwa kwenda badala yake serikali mara kadhaa imewahi kutoa fedha kusaidia waislamu kwenda kuhiji, sasa hapo waislamu wanakandamizwaje na huo mfumokristu na inakuwaje mfumokristu unashindwa kuzuia waislamu kuhiji, kusilimisha wakristo au kuadhini?
Hivi karibuni serikali si ilishawahi kutoa zaidi ya Shilingi Bilioni 2 kusafirisha mahujaji kwenda Mecca kuhiji? Kanisa lilikuwa wapi kuizuia serikali kutoa fedha hizo??
Monstgala
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MS,
Ingekuwa mada ni kushindana nani anajua historia wala mimi nisingehoji manake si nia yangu kumtambua mjuzi wa historia. Ila kwa kuwa wewe umeingiza histohisia na argument kama "mfumo kristo", "83%/17%", "Nyerere adui wa Uislam" na uchochezi mwingine, hapo sasa utatakiwa kujibu maswali yetu ili kuweka sawa hii ambayo unataka iwe historia ya Tanganyika. Well, unaweza usijibu pia hilo ni chaguo lako. Hii ndo JF kuna kila aina ya vichwa hapa.
Mohamed Said
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Mgalanjuka,
Kichwa hakipimwi kwa mistari miwili, mitatu katika JF.
Kipimo cha kichwa ni nini?
Swali hilo nitafutie jibu.
Mohamed
Gwalihenzi
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Mkuu Sweke34, kumjibu ritz ni sawa na kumpigia gitaa mbuzi, wala hata kaa akuelewe. ritz, Faiza na kundi lao ni miongoni mwa wanaotafunwa na chuki za kidini zinazoenezwa na mzee wao Mohamed Said. Wamefumba macho na masikio kwa hiyo hawasikii wala kuona uovu wa chuki za kidini katika nchi yetu. Sio kwamba ritz hakuuelewa mchango wako, ila ametoa maneno hayo kumfurahisha mzee wake wa chuki ya kidini.
Gwalihenzi
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Kwahiyo mkeo ni 'authority' juu waandishi mahiri Zanzibar na Tanzania nzima!
Mohamed,
Katika historia hili jambo la kunakili kutoka katiba ya mwenzako si jambo geni. Wamerakani walinakili kutoka katiba ya Ufaransa. Aliyekuja na wazo la kunakili katiba ya chama cha Nkrumah ni Mwalimu. Angekuwa ni Sykes amependekeza hivyo usingembeza.
Monstgala
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MS
Mistari miwili mitatu katika JF inapokuwa shida kujibiwa, unajiuliza huyu alileta mada/maandiko yake hapa tusome kama tunavyosoma riwaya za Alfu Lela Ulela?!! Ndio, hakuna wa kuhoji riwaya za Alfu Lela Ulela hata kama "Abdullah mvuvi alikuwa na uwezo wa kupumua ndani ya bahari au Bulukiya aliposafiri juu ya mbingu na kuzimu na kukutana na miti inayoongea". Katika "kucheza shere" (Quote from FaizaFoxy,2011) na amani na mshikamano wa watanganyika ambao ni adimu na unaotukuzwa na majirani..Kichwa kitapimwa hata kwa mstari mmoja.
Mohamed Said
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Kigarama
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Kwanza Mohamed ujue kwamba hakuna mtu aliyekualika kuleta maandiko yako hapa, bali kwa hiyari yako wewe mwenyewe uliyaleta hapa. Sasa ulitakaje, tuyapigie vigelegele?? Hakuna mtu anayetaka kufuta kitabu chako, WOGA wa nini??
Mohamed Said
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Kigarama,
Kwani JF mali yako ufikie kuniuliza mie nani kanambia kuja humu?
Katika maisha yangu sijapata kumuogopa mtu.
Ushahidi gani unataka zaidi ya huu wa kuweka jina langu hapa?
Uliza.
Kufuta kitabu!
Kitabu kinafutwaje?
Jiepusha na lugha ya kifedhuli.
Unaweza kupambana na mimi simama tupambane kwa vitabu na "papers" huna bora uliza maswali nina jibu ntakupa sina jibu ndiyo sina lakini usinambie maneno ya "vigelegele" mimi si mtu wa nipe nikupe.
Mohamed
Mohamed Said
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Jasusi,
Ni Abdu ndiyo alikuwa na hiyo document na inasemekana chanzo ni Earle Seaton.
Mohamed
Mohamed Said
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Gwalihenzi,
Ulimjua Nabwa au unasema tu kwa kuwa mdomo haumkatai bwana wake?
Mimi Nabwa alikuwa mtu wangu na nakijua kichwa chake.
Pata darsa kidogo kuhusu Ali Nabwa:
Wednesday, February 21, 2007Obituary:The Weeping and Whipping Pen of Ali Mohamed Nabwa (1936 -2007) By Mohammed Said,
"There was never a dull moment with Nabwa. When I first came into contact withhim I knew him by one name only - Nabwa. I did not even know that that was nothis real name but a nick name. I came to know of his real name much later whenI came by chance to read his prison letters written from Ukonga Prison Dar esSalaam where he was remanded being accused as among those who had plotted theassassination of President Abeid Amani Karume. These letters are masterpiecesof literature not only in the style, language, satire, wit and the anecdotesbut in what the letters reveals of what actually took place in Ukonga Prisonwhere those arrested in Mainland were remanded. We will Insha Allah come tothose letters later.
I met Nabwa for that first time in mid 1970s in Dar es Salaam . At that time hewas staying at Narung'ombe junction with Sikukuu Street in Kariakoo. The houseNabwa used to leave was one of the landmarks of Kariakoo in more than onemeaning. The house, a two storey building was one of the few imposing buildingsby the standard of that time owned by an African. The house belonged to MzeeMrisho of Mwanza. This building hosted the famous Saigon Club – a hang out of‘watoto wa mjini,' who is who of Dar es Salaam. Not that the club rented anypremise in the building, not at all. Members just met and relaxed in chairs inthe environs and shade of that building. Saigon was a meeting place of allsorts of upstarts as well as those who have made it, be it in politics,business and what have you. They met at Saigon Club to exchange notes, makedeals, relax, while away the time discussing issues of the day mainly footballpolitics or sit for a drink across the road at the local pub in those dayspopularly known as ‘store.'
In Mwalimu Nyerere's Tanzania one needed a permit to purchase the essentials inlife – lactogen milk for a newly born baby, rice and cooking oil for a weddingor funeral, a car. If one has problems of documentation in clearing goods fromthe port due to bureaucracy and wants to beat the red tape all that could bearranged with ease at Saigon Club. The Club became popular and many young andnot so young were proud to be identified with the club. To be a member ofSaigon proved that you were someone about town because at Saigon one rubbedshoulders with the rich and famous though in humble surroundings of Kariakoo.It was in this kind of setting that I met Ali Nabwa.
Since the Club was adjacent to where he lived, Nabwa used to come out and joinus the lazy bones for a chat. It was during that period in the discussion I hadwith him that I noticed the massive intellectual ability in Nabwa. We wouldsometimes disengage ourselves from the crowd and the two of us would sit apartfrom the rest of the crowd to be engrossed in deep discussion about Zanzibar .In this way I came to be exposed first hand of the atrocities which took placein Zanzibar soon after the revolution in 1964. In me Nabwa found an ardentlistener and a wiling but interactive student. Nabwa's narrations of thepersonalities in the Zanzibar Revolution and his analysis of complexity ofZanzibar politics became an eye opener to me.
One day Nabwa told me how Abdulaziz Twala met his death. I was stunned. I toldNabwa that Twala and Jaha Ubwa were friends of my father. In our sitting roomon the wall there was a photograph of my father and Twala posing together. Whenmy father got information that his friend Twala had been killed he removed thephoto from the wall and I never saw that photo again. And from that day forwhatever reason if he had to mention Twala or Jaha Ubwa even among his friendsmy father whispered. I was very young at that time to understand the fear whichthe atrocities in Zanzibar had instilled into many people including my fatherto the extent that he thought unwise even to retain whatever memories he had ofhis late friends and be scared stiff to even mention Twala's name or that ofJaha Ubwa in public. The day Nabwa related to me the story of Kassim Hanga andthe barbaric way he was killed, he brought back memories of the man as I knewhim in 1960s. I told Nabwa that as a young boy of about 12 years of age I knewHanga from a distance because he used to come to the neighbourhood were welived to play ‘bao.' At that time Hanga was minister in the Union Government. Ican't even count the times I saw Hanga at Gogo junction with Mchikichi Streetsitting on a mat playing the traditional game of ‘bao' with very common people.I told Nabwa I was there among the crowd at Mnazi Mmoja Grounds in front ofArnautoglo Hall when Hanga was taken from Ukonga Prison and brought to a publicrally in which Nyerere jeered, ridiculed and humbled him publicly. Hanga headbowed and his bespectacled face full of beard sat there in the scorching sunsilently wallowing in his humiliation. That was the last time Hanga was seen inpublic.
Nabwa became my mentor now filling the missing gaps for me. Probably unknown tohim, Nabwa was correcting the stereo type of Zanzibaris and Zanzibar which hadhitherto existed in my young innocent mind. I began to see Zanzibar , itspeople, history and the revolution in a different perspective. Nabwa'snarrations became more interesting to me because I was now placing the faces Iknew to the events and the sad endings which engulfed them. My palaver withNabwa soon became a two way street because when Nabwa took me through memorylane I will interject of what I knew about a personality or event howeverscanty that information was. What Nabwa did was to listen patiently and latercorrect my version.
The Zanzibaris I knew as young boy was that of my father's friends and theirwives who came to visit our home mostly during ‘sports festivals' in EasterHolidays. The Zanzibar I knew was that painted to me by my father – of partiesand taarab and the singing of Bakari Abeid, of ‘Ikhwan Safaa' of ‘koga mwaka'and the like. The Zanzibaris I came into contact with were my father's friends,nice people who would ask me if say my prayers daily and whether I havefinished my Qur'anic orientation and things like that. Nabwa was painting adifferent picture of Zanzibar and the revolution. In this way I became Nabwa'sstudent of the robust and violent Zanzibar politics and for the time we weretogether I came to like Nabwa and I have every reason to believe he liked mebecause the friendship we striked lasted until when Nabwa passed away.
But strange never at any one time did he mention to me that he had just beenreleased from prison. I only came to know about that many years later when Imet Jim Bailey and he handed me a manuscript ‘Tanzania the Story of JuliusNyerere.' I met Jim Bailey in early 1990s. Jim Bailey was the proprietor andexecutive editor of ‘Drum' a photo-journalistic magazine published in SouthAfrica and distributed in almost all English speaking African colonies. Drumwas a very popular magazine. Its popularity only waned after most of Africancountries gained their independence and the new leadership in Africa seemed tobe enjoying founding fault with the publication. Drum was banned in manyAfrican countries for various reasons, from publishing nude pictures (scantydressed girls) to not observing the right etiquettes when reporting ‘sensitive'government matters. I was introduced to Jim Bailey by Ally Sykes.
Jim Bailey had a manuscript and wanted someone to go through it and giverecommendations on the work. It was a book of collection of old photograph withcaptions and articles in between from Bailey's African Photo Archives inJohannesburg . Bailey travelled from Johannesburg to Dar es Salaam to see AllySykes and show him the manuscript. Ally Sykes recommended me to Jim Bailey andit was in this way that I met him and he gave me the manuscript to read. It wasthrough this manuscript that I came for the first time face to face withNabwa's pen through his Prison Letters. The letters introduced Nabwa's mind tome in a way that I can not find words to describe. In those letters Nabwa's penwas not writing but weeping and whipping. The words from Nabwa's pen weretaking me to a different world which even in my wildest imagination I neverthought existed. The first letter written in 1973 from Central Police StationDar es Salaam shocked me. In that letter Nabwa described intimidation andtorture by the police in the style replica of the Ton Ton Macouts of Papa Doc'sHaiti .
That was not all among those arrested with him was Badru Said. This was aperson I knew, an uncle of a friend of mine. In Nabwa's sense of humour in theletter he says it needs a Dickens to describe the squalor of the cell he wasin. The letters which followed were all from Condemned Section Ukonga Prisonwith the exception of one from Muhimbili Hospital where he was hospitalised. Iremember reading those letters I some times found myself laughing not becausethe paragraph was in any way amusing but for the mockery and absurdity of itall. But that alone would not have made me laugh. It was that cynicism bankingon satire which made me laugh at the tragic events unfolding instead of shadingtears. Nabwa's pen ‘entertained' me in a way that I had not experienced before.In his analysis of the personalities which people were made to believe weresymbols of justice and principles Nabwa's pen removed the charade and thecamouflage to reveal their true colours and identity. Nabwa's letters were apotpourri of short biographies, dossiers, profiles, hit list of ‘enemies' andmethod of their execution. In the Prison Letters Nabwa's pen exposed theatrocities which took place in Zanzibar after the revolution and analysed thearrogance, mediocrity and sheer myopia of the leadership.
Bailey had this to write on the letters:
When I came by the letters of Ali Mohamed Ali – a Comorian islander, formerlymanager of the Dar es Salaam branch of the East African Publishing House –written from Ukonga Gaol in Dar es Salaam , describing gaol conditions, theyturned my stomach. I checked them against the story of a totally independentformer prisoner in Ukonga. They tallied. I checked them against the record of aformer Ugandan prisoner. They tallied. I discussed them with a former seniormember of Tanu in Dar es Salaam . He confirmed that those were the conditions.I did not publish them since it would have put paid to any chance of publishingagain in Tanzania .
After finishing reading the manuscript I wanted to meet Nabwa and give him hisletters as I knew he would not have copies and he would love to have them back.At that time he was Personal Assistant to the Vice President Dr Omar Ali Juma.I was able to get Nabwa's telephone number through an acquaintance at MasomoBookshop in Zanzibar and I called him. If Dar es Salaam has Saigon Club,Zanzibar can boast of Masomo Bookshop at Mkunazini. One can fix anything fromthere.
I travelled to Zanzibar and I met Nabwa. About ten years had passed since wesaw each other. Nabwa was happy to see me and was beside himself when Ipresented the envelope full of photocopies of his prison letters. He wanted toknow how I came by them. Typical of him Nabwa began asking me if I couldrecognise the personalities behind he initials and innuendos he had used in theletters instead of real names. I told him some I could. Nabwa revealed to methe true identities of the characters. Some of them were people personallyknown to me.
Now looking back I am happy that I was among those privileged to read Nabwa'srevelations of injustices in Zanzibar before he became a celebrity of sorts andhis writings major topic of discussion in the corridors of power. Theatrocities which no one had the courage to speak about them publicly for almostforty years were laid bare for all to read through Dira the paper which Nabwafounded in 2004. Dira was the first free newspaper in Zanzibar since therevolution. The ripples from Nabwa's pen were electrifying. Dira became a papereagerly awaited by the public including Zanzibar leadership each week. Itscirculation rose each passing week. Nabwa's pen was lifting the lid in broaddaylight. The stories of treachery, rape, murder, homosexuality, forcedmarriages by members of the Revolutionary Council and their cronies in Zanzibarwere all there with names, places and accomplices for all to read and passjudgement. Those who had demonised the Sultan had no tongue to defend their own‘upright' track record. The young generation began to ask questions and in theanswers they saw the leadership in power and the revolution in a differentlight all together.
Nabwa's pen helped the young generation to understand why those in powerabhorred democracy and were constantly haunted by the ballot box. They now knewwhy the leadership in the government shivered at the prospect of losing power.The young generation now realised why the leadership would go to any length tocling to power even to the extent of committing more atrocities just to remainin power through massive vote rigging. What more the young generation realisedwhy those in power were trying to build a dynasty. The government did not have thecourage or the strength of character to contradict Nabwa's pen. The only wayout for the ruling clique was to harass Nabwa, revoke his citizenship andmuzzle him by banning Dira. But government's revenge upon Nabwa had come toolate as to some extent Nabwa's pen had completed its mission. The last time Isaw Nabwa was at his Dira office at Vuga. I had gone there to congratulate himfor the work he was doing through the paper. I called him when Dira was bannedand his citizenship revoked. I had a pressing matter which I wanted to discusswith him. I asked him if we could meet in Dar es Salaam . He told me that if heleaves the isles, Zanzibar Government will not let him in again. That wasNabwa. Much as he was haunted through intrigues Nabwa was not a person to becowed. He challenged those in power to take him one on one. The authorities didnot have the stomach for that."
Mohamed Said
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Zimmermann
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Mkuu si bora mistari miwili yenye maswali ya hekima kuliko mistari milioni ya hadithi za kupikwa! Kama unaidharau hivyo JF mbona unashinda hapa?
Swali la hii 83% christians na 17% Muslims ni la msingi sana. Watu tunajiuliza wale wasio na dini ni % ngapi katika hizo?
Hebu angalia hapa chini ulicho andika......je hizo figures za African south of sahara hazikuonyesha percentage ya christians na wasiokuwa na dini??
Nimejaribu kuangalia website yao lakini sijaona hicho kitu labda ungetusaidia kwa kuweka link hapa.
Mohamed Said
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Ritz,
Nyumba ya tatu kulia unaelekea Mchikichi ilikuwa nyumba ya bibi yangu na nyingine ilikuwa last but two kufikia Stanley sasa Aggrey.
Ukivuka ndiko ilipokuwa nyumba ya Mzee Kleist na dula lake lilikuwa hapo. Hiyo ndiyo Nyerere alikaa alipoacha ualimu. Wakati huo nyumba hiyo akiishi Abdu Sykes.
Mie nafurahi sana nikisikia ati naandika porojo za wazee wangu.
Kwani wao hawana wazee?
Mbona na wao hawaandiki porojo za wazee wao?
Mohamed
Mohamed Said
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Sweke34,
Hapana sijaidharau JF.
Ila sipendi mdhani kuwa kuandika JF "umefika."
Hiyo "religious distribution" isikutaabishe.
Africa South of Sahara ni buku unaweza kulipata Mzumbe.
Mohamed
Zimmermann
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Kwa sababu umeliona unaweza kutusaidia...kama waislam ni 60% , waliosalia yaani christians na wasiokuwa na dini ni asilimia ngapi?
