Mohamed Said anajaribu kutuambia hivyo. Au wewe humsomi?
Mgalanjuka,
Hebu tupate darsa kidogo:
[TABLE="class: MsoNormalTable"]
[TR]
[TD="width: 744, bgcolor: transparent"]
"Christianity is a relatively a new religion in Tanzania, having been introduced into the country during the eighteenth century by professional missionaries. The Church and the African Christian are a phenomenon of colonialism. Having this common factor the behaviour of the Church in the history of all Africa is that of loyalty and cooperation to the colonising authority. The Church gradually managed to create a special relationship between the colonial government and the educated African Christian whom it had trained in its mission schools. The African Christian therefore became a beneficiary of the colonial system. Muslims suffered as a people whose faith was antagonistic to that of the coloniser. The African Christian on the other hand was loyal to the colonial government in pre-independence Tanganyika and came to control the government in post-independence Tanzania. [/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]
Muslims suffered as colonised subjects singled out for discrimination by being denied education opportunities, curtailing any chances for self-advancement. The survival of Muslims as a people and Islam as a religion therefore lay in the total overthrow of the colonial state. The Church maintained its pre-independence position by courting the new government. This alliance between the Church and government, built by Church conformity to the political systems and nurtured by government cooperation, served Christianity well. The Church managed to create for itself an environment conducive to operating without any suspicion or hindrance from the government. From this special relationship, over time the Church devised for itself a powerful base out of the African Christian it had trained in its mission schools. The Church used this special relationship with the colonial and later with independence government to build for itself a domain in which its followers came to control almost all the important positions in the executive, the legislature and the judiciary in free Tanzania. In its mere hundred years, theChurch managed to create its own hierarchy to control and permeate every sector of Tanzanian society. [/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"] [h=6]
When the British took over Tanganyika (as Tanzania was then known) from the Germans after the First Word War, by then the Germans had done more than their fair share in opening up Tanganyika for Christian influencthrough various Christian establishments. Tanganyika was divided among different Christian organisations originating from various European countries. The Catholic Church, which is the most influential, was already established in Tanganyika. White Fathers were in Tabora, Karema, Kigoma, Mbeya, Mwanza and Bukoba; Holy Ghost Fathers-in Morogoro and Kilimanjaro; Benedictine Fathers in Peramiho and Ndanda; Capuchin Fathers-in Dar es Salaam; Consolata Fathers-in Iringa and in Meru; Passionist Fathers-in Dodoma; Pallotine Fathers-in Mbulu; Maryknoll Fathers-in Musoma; and Rosmillian Fathers-in Iringa.[1] For more than a hundred years the Church concentrated its effort in moulding citizens, most of them African Christians, who would be loyal to both the Church and State. It is through the mission-trained bureaucrats that the Church indirectly controls and influence decisions in the government and ruling party, the CCM, with Muslims and Islam increasingly made irrelevant.[/h] [/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"] [h=6]
By the mid-1960s the Church in Tanzania became a multi-million dollar charity institution with donors and well-wishers from all over the Christian World. It now owns its own hospitals, fleet of small private planes, air strips, printing presses and publishing houses, radio stations and newspapers. The Church was and still is so influential and pervasive, that at times government and party bureaucrats, particularly Christians, are at loss to distinguish where their allegiance and loyalty lies. Is it with the government or with the Church? It is this confusion in loyalty and church-state relations which helped to create mistrust between Muslims and the government soon after independence. The government was perceived by Muslims as a Church institution where Muslims were outsiders and mere spectators. Soon after independence the Church redefined its role vis-à-vis the new state. During colonial rule the Church maintained an image of seeming to respect the line of demarcation between religion and politics. Church-state confrontation was unheard of." [/h] [/TD]
[/TR]
[/TABLE]
https://www.jamiiforums.com/#_ftnref1 [1]See KiongoziNo. 6, June 1950. For more information on missionary penetration in East Africa, see M. Langley& T. Kiggins: A Serving People, Oxford University Press, Nairobi, 1974, p. 19.
Kama serikali inawadhulum kwa nini utaje Ukristo? Acha siasa, unazunguka-zunguka kama pia.