Siri ya Malkia Elizabeth wa Usikochi (UK), Kanisa Katoliki, Nyerere na Uhuru wa Tanganyika

[Yericko Nyerere]

The Fabian Society is a British socialist organization whose purpose is to advance the principles of socialism via gradualist and reformist means.[SUP][1][/SUP][SUP][2][/SUP]The society laid many of the foundations of the Labour Party and subsequently affected the policies of states emerging from the decolonisation of the British Empire, most notably India and Singapore.
Originally, the Fabian society was committed to the establishment of a socialist economy, alongside a commitment to British imperialism as a progressive and modernizing force.[SUP][3][/SUP]
Today, the society functions primarily as a think tank and is one of 15 socialist societies affiliated with the Labour Party. Similar societies exist in Australia (theAustralian Fabian Society), in Canada (the Douglas-Coldwell Foundation and the now disbanded League for Social Reconstruction), in Sicily (Sicilian Fabian Society) and in New Zealand.

Fabian Society - Wikipedia, the free encyclopedia

 

[Yericko Nyerere]

View attachment 242247
Teh teh teh!
Shemeji naona unatupa ngumi hewani.
We shukuru mimi kubeba huyu dadako otherwise yale maakuli unayopewa na huyu sister wako usingeyapata paka mwitu!

Mada unaniuliza mimi? We kweli talalila! Nimehimiza mnitunzie hio mimba kwa huyo Lilian la sivyo mtashinda njaa bure.
Mwambie Nataka ripoti ya hospitali fasta.

Kijana kwanza kuwa na adabu, huko misikitini hamfunzwi kuheshimu waliowazidi?

Huyo ni mke wangu kipenzi, yaani ni mama yako wa hiyari hivyo kuwa na adabu usije pata baridi bure

 

[Yericko Nyerere]

Kwakupanua mjadala na uelewa wa U familia wa Julius Kambarage Nyerere kwa umalkia wa kiingereza chini ya Fabian Society someni kitabu hiki kiitwacho "The Coming Fall of The House of Windsor" badala yakupoteza mda wenu na ngano za mjahidina


https://archive.org/details/TheComingFallOfTheHouseOfWindsor

 

[Bill Cosby]

Kijana kwanza kuwa na adabu, huko misikitini hamfunzwi kuheshimu waliowazidi?

Huyo ni mke wangu kipenzi, yaani ni mama yako wa hiyari hivyo kuwa na adabu usije pata baridi bure

Teh teh teh teh!
Watoto wa mchepuo utawajua tu.
Yaani Ngoma yangu imeshakuwa Mkeo?
Ngonja nikimuona atanieleza vizuri.

 

[Yericko Nyerere]

Msomeni hapa chini Padre Arthur H. Wille aliyemlea Julius Nyerere tangu utoto wake mpa kuwa Rais

"his sons to this school. Julius’ older brother Wanzagi who should have been the first to go tothis school was not sent. It is interesting in how Julius came to be sent.The chief of the neighboring Ikizu Ethnic Group was Mohammed Makongoro. He wasa friend of Julius’ father Burito Nyerere and visited him frequently. On some occasions whenMakongoro came to visit Burito, his father was busy with his responsibilities as a chief. Juliuswould then engage Makongoro in an African game called
soro
in the Zanaki language. It iscalled
bao
in Swahili. This is a difficult game to play well. One needs to plan many movesahead and remember them in order to win. Julius would beat Makongoro at soro or bao. Oneday after being defeated by Julius at soro, Chief Makongoro told his father that he should sendhis son Julius Kambarage to the school for the sons of the chiefs in Musoma. Because of theurging of Makongoro, his father sent him to this primary school. When he went to MwisengePrimary School, he met another Zanaki boy. He was Magomba Marwa. He would later be baptized Oswald. He became Julius’s closest friend.When little Julius went to elementary school in Mwisenge -- grades one to four -- hewas taught by Mwalimu Daniel Chagu who later in life became the head teacher in Kishapu, avillage in Ndoleleji Parish in Shinyanga Diocese where Maryknoll priests served for manyyears. Daniel was a wonderful man who certainly had a great influence on his famous student.He beamed with pride when he spoke of his student Julius. Wherever Mzee Chagu went, hecarried an ebony cane with an ivory handle that was engraved, "Dr. J. K. Nyerere" -- a prizedgift originally to the president and later given to the teacher's teacher. They kept in touchthrough all the years. In his elderly years Chagu would wait along the road near his house(built for him in gratitude by President Nyerere) to get a lift from the priest to take him to massat Mhunze Center.One day I asked Julius how it was that he became a Catholic. He laughed and replied,“By accident.” He then went on to explain that when the bell rang for the religion class, hisfriend Oswald Magomba grabbed his hand and said, “Come we go to study with the padres.”Under the British there was a period of religion in all the syllabuses for primary school, middleschool, and secondary school. The parents and the children could choose whatever religion theywanted to study or no religion at all. The various religious leaders were responsible for supplying the teachers for these periods of religious education. Government teachers also couldteach these classes if they wished.Julius was a very bright student. He won a scholarship to go to middle school and after that, another scholarship to attend Tabora Boys Secondary School. This was the elite secondaryschool. He told me that he wanted to learn English very well. One of his duties at the schoolwas to clean the faculty room. He started to borrow books in English from the faculty library.One day one of the teachers caught him doing this. When asked why he was taking a book fromthe faculty room, Julius explained to the teacher that he was trying to improve his English byreading as much as possible. The teacher apparently recognized the truth and told him to cometo his house. He had a much better library than the faculty room library. He could borrow his books. One day one of the students in his house had his hands tied by the prefect. Juliusthought that this was not right. He went to the headmaster to protest. The headmaster, after talking with the student and the prefect, sided with the prefect. The student was then given four strokes with the cane. Julius was ordered to give these. He did, but not with much enthusiasm.He was then made a prefect. Once again his sense of justice came to the fore. It was the customin these schools to give the prefect twice as much food as the other students. Julius protested"

 

[Yericko Nyerere]

Teh teh teh teh!
Watoto wa mchepuo utawajua tu.
Yaani Ngoma yangu imeshakuwa Mkeo?
Ngonja nikimuona atanieleza vizuri.

Kama umekosa cha kuchangia kaa kimya nikusomeshe kijana

 

[venine]

mbona umeishia njian au kalamu imeisha wino? sijaona SIRI yoyote ya Mwalimu Nyerere na Malkia Elizabeth, wala hujaonesha uhusiano wowote wa kifamilia!

hata mimi nimetafuta sijaiona hiyo sehemu, inayoonyehsa uhusiano kati ya royal family na mwl.

 

[Mohamed Said]

Wanaukumbi,

Leo hapa Mohamed Said anakataa uwepo wa FABIAN SOCIETY lakini kwenye ngano zake amesahau kuwa ameeleza wazi kabisa,

Hebu onene hapa mwandishi huyu amemnukuu vema huyu mzee wetu.


[SIZE=+2]Harakati za kudai uhuru wa Tanganyika.

[/SIZE]JULIUS Kambarage Nyerere alikuja Dar es Salaam mwaka 1952 akiwa kama mwalimu wa shule ya St. Francis College, Pugu. Nyerere alikuwa na Mwapachu huko Tabora katika mwaka 1945, na Makerere College na baadaye nchini Uingereza wakichukua masomo ya juu. Inawezekana kwamba Nyerere kufuatia harakati za chama cha TAA, alisikia kuhusu Abdulwahid kupitia kwa Mwapachu alipokuwa bado yuko Uingereza. Mwapachu na Nyerere walikuwa wanafunzi katika Makerere College wakati ambapo Kasella Bantu na Nyerere walifundisha katika shule moja, St. Mary's School huko Tabora. Ameandika Mwandishi maarufu wa historia ya Tanganyika, BW. MOHAMED SAID katika kitabu chake The Life and Times of Abdulwahiid Sykes.
KASELLA Bantu mwanachama wa TAA mwenye msimamo mkali sana na mwenye msimamo usiotetereka wa kupinga ukoloni alijiuzulu kufundisha na alikuja Dar es Salaam kujiunga na Tanganyika Broadcasting Corporation (TBC).
Katika hotuba ya kuaga yenye kuhuzunisha ambayo Nyerere aliitoa tarehe 5 Novemba, 1985 kwa Wazee wa Dar es Salaam, kikundi cha Waislamu pekee wakazi wa mjini waliomuunga mkono tangu kuundwa kwa TANU, Nyerere aliwaambia wasikilizaji wake kwamba ilikuwa Kasella Bantu aliyemtambulisha yeye Nyerere kwa Abdulwahid.
Hii ilikuwa ni moja ya zile nyakati adimu sana ambazo Nyerere alizungumza hadharani kuhusu siku zake za mwanzo na ilikuwa mara ya kwanza kutaja jina la Abdulwahid hadharani akimhusisha na historia yake mwenyewe na ile ya chama.
Nyerere alikuwa mgeni kabisa mjini Dar es Salaam na kama ilivyokuwa mazoea, Kasella Bantu alimchukua Nyerere kwa Abdulwahid kukamilisha kufahamiana na kukutana na watu maarufu wa pale mjini. Mbali na Dossa Aziz aliyekutana na Nyerere kwa muda mfupi katika mkutano mkuu wa TAA April, 1946, Kasella Bantu mwenyewe na Denis Phombeah, hakuna mtu mwingine katika makao makuu ya TAA aliyewahi kusikia habari za Nyerere.
Wakati huo, Abdulwahid na mdogo wake Ally, walikuwa na mawasiliano na International Union of Socialist Youth iliyokuwa Austria na mipango ya kupeleka mjumbe Umoja wa Mataifa, NewYork ilikuwa mbioni. Nyerere na baaadaye Mwapachu walirudi toka Uingereza wakiwa wameshawishika na mawazo ya Fabian Society, kikundi cha wasomi cha mrengo wa kushoto cha Labour Party ya Uingereza.
Abdulwahid, Nyerere, Ally, Dossa Aziz, Mhando, Rupia, Dunstan Omari na wengine walizoea kukutana kila Jumapili kwa ajili ya baraza ama nyumbani kwa Dossa Aziz mtaa wa Congo au nyumbani kwa Abdulwahid mtaa wa Stanley. Sehemu hizi ndizo ambazo wazalendo hawa walikuwa wakikutana kujadili mustakabali wa Tanganyika.
Midahalo ya kisiasa miongoni mwa wazalendo hawa vijana sasa ilihama toka mada za manung'uniko ya ndani ya nchi hadi masuala ya kimataifa ya mrengo wa kushoto yahusuyo serikali na maamuzi binafsi ya Waafrika wenyewe.
Ilivyoonekana Mwalimu Nyerere alimuona Abdulwahid kuwa ni mtu mwenye akili sana, asiye na choyo na mtu wa kupendeka. Kwa upande mwaingine Abdulwahid alimwona Nyerere kuwa ni mtu aliyeelimika sana na mwenye ustadi wa kupendeza wa kujadiliana.
Nyerere alipata nafasi ya kuifahamu dunia vizuri na kutiwa bidii kwa siasa za Fabian Society wakati alipokuwa mwanafunzi nchini Uingereza. Midahalo yenye maana sana ilijitokeza katika yale majadiliano ya siku za Jumapili wakati akili na ujuzi wa kisiasa wa Abdulwahid viliushinda kabisa ustadi usio na hakika wa kujadiliana wa Nyerere.
Nyerere hakuwa na uzoefu wa ujuzi wowote wa kisiasa uliostahiki kutajwa wakati huo wa kulinganisha na ule wa Abdulwahid. Chama cha African Association huko Tabora kiliposhiriki katika ule mgomo wa jumla wa mwaka 1947 Nyerere hakujihusisha na chama hiki cha wafanyakazi ingawa alikuwa katibu wa chama hicho.
Kutokana na sababu hiyo kuheshimiana kulitokea baina ya Abdulwahid na Nyerere. Kila Jumapili Nyerere alikuwa akisafiri toka Pugu hadi Dar es Salaam kuhudhuria mikutano hii isiyokuwa ya kawaida. Baada ya mikutano ama Dossa Aziz au Dunstan Omar alimrudisha Nyerere kwa gari hadi Pugu. Hivi ndivyo Nyerere alivyokuja kuingia ndani ya duru za ndani zaidi za TAA katika makao makuu na hatimaye akajapendekezwa kugombea cheo cha juu kabisa cha uongozi wa chama, April, 1953.
Uongozi wa TAA ulimpendekeza Julius Nyerere ili kukiimarisha chama kwa kuwa ni Mwafrika aliyesoma sana. Ilibakia kwa Nyerere kulikubali au kulikataa shauri hilo; kabla yake Chifu Kidaha Makwaia alishauriwa kuchukua uongozi wa TAA ili kuchukua urais lakini alilikataa shauri hilo. Ilikuwa jambo moja kujadili siasa na jambo jingine kabisa kuongoza chama cha kisiasa kinachokusudia kunyakua madaraka ya serikali ya kikoloni na mtu ilibidi ajitayarishe kwa lolote linaloweza kutokea.
Nyerere alikuwa mwalimu aliyefundishwa na Wakatoliki wa Roma na alipitia mfumo huo ambao huwafanya wale walioupitia wawe watiifu na waaminifu kwa vyote viwili kanisa na serikali.
Vile vile Nyerere alikuwa chini ya ushawishi wa Padri Richard Walsh aliyepanga nafasi yake ya masomo ya juu nchini Scotland. Kanisa na mamlaka za kikoloni zote zilikuwa adui wa siasa za kiafrika. Inasemekana kwamba Padri Walsh alikuwa na"ushawishi wa kutosha juu ya maisha na fikra" za Nyerere. Alimlea Nyerere na alimfanya ajiunge Edinburgh University. Haikuwa sababu kwamba arudi kuipinga serikali. Kanisa lilimtarajia Nyerere abakie kwenye kazi ya Ualimu katika shule yoyote ya misheni nchini Tanganyika.
Nyerere alikuwa ndio kwanza amerudi toka masomoni nchini Uingereza mwaka uliopita na alikuwa anataka kutulia aanze maisha. Wale vijana wa mjini aliowakuta wakicheza katika siasa mjini Dar es Salaam kama Abdulwahid na mdogo wake Ally, na Dossa Aziz walikuwa matajiri wakiishi ndani ya mazingira yao wenyewe.
Nyerere alijua yeye kama kamwe asingeweza kujenga msingi wa kisiasa katika mazingira ya Dar es Salaam ya miaka ya 1950 ambako siasa ilichukua tabia za Waislamu. Mwanzoni Nyerere hakutaka kulikubali shauri hilo.
Uongozi wa chama cha TAA ulielewa na kutambua thamani ya elimu ya Nyerere na uwezo wake kwa uongozi wa baadaye wa chama na nchi yenyewe.Abdulwahid pamoja na watendaji wa TAA waliamini kwamba kuwa na Mwafrika aliyeelimka sana nchini kama rais wa chama kungeimarisha uongozi wake na kutoa sura nzuri machoni pa serikali ya kikoloni.
Nyerere alipata kusema kwamba, ilikuwa dhahiri yake kufundisha kwa muda kisha aingie kwenye siasa. Hatimaye Nyerere alifanywa kuukubali ule uongozi ambao TAA ilimpa.
Shindano baina ya aliyekuwa rais, Abdulwahid na Mwalimu wa shule asiyefahamika, Julius Nyerere, lilifanyika kwenye Arnatouglo Hall tarehe 17 April, 1953. Nje ya duara la uongozi wa TAA ambao ulimpendekeza kugombea, Nyerere alikuwa mgeni kabisa kwa wote waliokuwa na haki ya kupiga kura.
Shughuli za kisiasa za Nyerere zinaanza tangu siku hii. Hapa alikuwepo Nyerere, mgeni na mtu aliyekuwa hana historia ya kuongoza mapambano ya watu dhidi ya serkali ya kikoloni. Familia ya Sykes ilikuwa imehusika na siasa za kienyeji mjini Dar es Salaam kwa takribani robo ya karne wakianzisha na kuongoza vyote viwili vyama vya African Association na Al Jamiatul Islamiyya. Abdulwahid kama mtoto wa Kleist Sykes alikuwa mmoja wa familia iliyojadili hadharani masuala ya kisiasa ya siku zile na kuyaandika wakati mwingine wakiandikiana barua na mamlaka ya kikoloni.
Uchaguzi ulikuwa wa kuinua mikono. Phombeah aliyekuwa mfawidhi wa Arnatouglo Hall alikuwa msimamizi wa uchaguzi huo. Phombeah aliwaomba wote wawili Abdulwahid na Nyerere kutoka nje ya ukumbi ili uchaguzi uanze. Wiki nzima kabla ya uchaguzi Phombeah alikuwa akizunguuka huku na kule akimfanyia kampeni Nyerere. Lakini hakukuwa na haja ya kufanya hivyo, duara la ndani kabisa la TAA la Abdulwahid, Ally, Dossa Aziz na Rupia lilikuwa tayari limekwishaamua kumfanya Nyerere awe rais wa chama.
Uchaguzi ilikuwa kutimiza utaratibu tu. Baada ya Abdulwahid na Nyerere kutoka nje upigaji kura ulianza Abdulwahid "alishindwa" uchaguzi - kushindwa kwa mara ya kwanza katika maisha yake yote ya kisiasa. Nyerere alishinda uchaguzi huo dhidi ya Abdulwahid aliyekuwa rais wakati huo kwa kura chache sana. Huu ulikuwa ndio mwanzo na mwisho kwa ushawishi wa familia ya Sykes katika chama cha TAA na mwanzo wa shughuli za kisiasa za Nyerere. Tangu siku ile historia ya kisiasa ya Tanganyika kamwe haikuwa ile ile tena.
Inastaajabisha kitu kama hiki cha masafa ya maisha ya Nyerere hakijaandikwa au kupewa umuhimu na waandishi wa vitabu vya historia ya Tanganyika.
Katika kazi yake yote ya kisiasa Nyerere katu hajapambana na mpinzani mgumu kuliko Abdulwahid. Shindano hili baina ya Abdulwahid na Nyerere limekuwa hekaya. Baadhi ya taarifa zinasema kuwa Abdulwahid alishinda uchaguzi ule, wengine wanasema Nyerere alishinda kwa kura moja; taarifa nyingine inasema kwamba wanachama wa TAA ilibidi wapige kura mara tatu ili kupata mshindi kwa kuwa zilikuwa zikifungana. Dossa Aziz anatoa taarifa kwambaAbdulwahid hakushindwa katika uchaguzi ule na anaendelea kusema kwamba:
"Hakukuwa na namna yoyote Nyerere angeweza kumshinda Abdulwahid katika Dar es Salaam ya miaka ya 1950. Abdulwahid hakushindwa katika uchaguzi ule. Sisi sote tulitaka iwe vile. Uongozi wa TAA tulimtaka Nyerere ."
Hayati Nyerere mwenyewe hakupata kamwe kuzungumza kuhusu uchaguzi huu au namna alivyokuja kukiongoza chama mjini Dar es Salaam. Kiasi cha karibu sana alichofika kumfikiria Abdulwahid kilikuwa katika ile hotuba ya kuwaaga Wazee Dar es Salaam, hata hivyo hakuweza kueleza cheo alichokuwa akishika Abdulwahid wakati yeye Nyerere alipojiunga na chama cha TAA katika mwaka 1952.
Ili kuweka mashaka yaliyowakabili Abdulwahid, Nyerere na uongozi wa TAA, hususani ile duara la ndani zaidi, mtu lazima atambue kwamba Waislamu ndio waliokuwa wengi mjini Dar es Salaam na walikuwa wamedhibiti siasa za mtaani. Waislamu wachache sana walikuwa na imani na wale Wakristo walioelimishwa na Wamishonari. Wakristo walionekana kuwa wako karibu na serikali ya kikoloni kupita kiasi kuweza kushika nafasi za uongozi katika harakati za kugombea uhuru. Na watu waliutumia uchaguzi ule kuonesha pingamizi lao kwa Nyerere.
Nyerere alionekana na baadhi ya wanachama kama si mwenzao na hawakumuunga chamani. Nyerere alikuwa mgeni pale mjini, alikuwa hana msingi wake mwenyewe wa kisiasa na kwa muda mrefu katika wiki alikuwa Pugu, nje kidogo ya Dar es Salaam, akifundisha.
Abdulwahid alikuwa mwenye kuonekana mara kwa mara, kama rais wa TAA aliifanya ofisi yake ipendeze. Alizoea kuwakaribisha watendaji wa TAA nyumbani kwake kwa chakula cha mchana na usiku na hili liliongeza umaarufu wake. Wakati huo wengi walidhani Nyerere asingefaa katika nafasi ile ya Abdulwahid.
Marehemu Tewa Said alipata kueleza kwamba siku ile kabla ya uchaguzi pale Arnatouglo Hall, Abdulwahid alikwenda nyumbani kwake jioni. Wakati huo Tewa akikaa mtaa wa Pemba si mbali sana toka nyumbani kwa Abdulwahid. Abdulwahid alimwambia Tewa haya kuhusu mabadiliko ya uongozi ambayo waliamua yafanyike kwenye chama cha TAA:
"Tewa, kesho tunakwenda kumpa huyu mtu, Nyerere, mamlaka ya kuendesha nchi hii. Kuanzia hapo, mara tu tutakapomchagua kutuongoza hakuna namna ya kumnyang'anya mamlaka hayo. Hatumfahamu vizuri sana lakini natumaini kila kitu kitakwenda vizuri."
Tewa akikumbuka matukio yaliyopelekea Nyerere kuchaguliwa kama rais wa TAA anasema:
"Kitu pekee alichokuwa nacho Nyerere zaidi ya marehemu Abdulwahid kilikuwa ile digrii ya chuo kikuu. Abdulwahid kwa takribani miaka minne tangu akamate ofisi katika mwaka 1950, alikataa kuitisha mkutano wa wajumbe kwa sababu moja au nyingine, mpaka alipokutana na Nyerere. Ninaamini kama Abdulwahid angekwenda Makerere tungeunda chama cha TANU mapema zaidi, labda kabla ya mwaka 1954 na Abdulwahid angekuwa rais, hata kama angeshindana na Nyerere. Lakini nadhani Allah alitaka iwe hivyo."


NGANO HIZI ZINAPATIKANA HAPA CHINI

http://www.islamtanzania.org/an-nuur3/273/273-6.htm

Wanamajlis,
Baadhi yenu mmeniasa nisijibizane na Yericko.
Nimekusikizeni na nimekaa kimya.

Yericko kwa bahati mbaya sana anaandika vitu ambavyo sijavisema.
Anasema nimeikataa Fabian Society.

Je nibakie kimya hata pale anaponizulia uongo?

Kwenye kitabu changu Fabian Society inaonekana mara mbili katika "index" uk.111 na 123 na nimeipa heshima inayostahili:

1. "Political debates among the young nationalists now shifted from topics of internal discontent to leftist international issues concerning government and self-determination for the African people. In Abdulwahid, Mwalimu Nyerere found a person of high intellect, selflessness and a likable character. In Julius Nyerere, Abdulwahid found a highly educated person with admirable debating skills. Nyerere was exposed to the world and sharpened by the politics of the Fabian Society during his student days in Britain. Very constructive debates evolved in the Sunday discussions when Abdulwahid's intellect and political experience were pitted against Nyerere's legendary debating skills. Nyerere did not have any political experience worth mentioning at that time to compare with Abdulwahid. When the African Association in Tabora took part in the 1947 General Strike Nyerere did not involve himself with this working-class movement, although he was the Association's secretary."
2. The colonial government was also aware that Mwapachu was in contact with the Fabian Society and was contributing radical articles to The Sentinel and was exchanging correspondence with ultra-leftists of the Labour Party in Britain.

Wanamajlis,
Atakae kusoma habari za ujuzi wa Nyerere katika bao anaweza kuziona katika kitabu: Thomas Molony, "Nyerere The Early Years," James Currey, 2014 Suffolk p. 44.

Kitabu hiki kilizinduliwa New Africa Hotel tarehe 20 June, 2014 na mwandishi na mimi nilikuwa mmoja wa waalikwa.

Katika maswali na majibu katika uzinduzi ule mwandishi alinitaja kama mmoja wa waandishi walioandika kitabu muhimu katika historia ya Nyerere.

Madaraka Nyerere na Nduguze Katika Uzinduzi wa Kitabu

Mgeni Rasmi Jaji Joseph Sinde Warioba Akizungumza na Juma Mwapachu na Prof. Issa Shivji

Jenerali Ulimwengu na Walter Bgoya

Kleist Sykes (aliyeshika kitabu) na Abdilatif Abdallah​

 

[Sineno]

Shk Mohammed said ahsante sana kwa darsa zako, tunastafidi sana na Allah akuzidishie ilm na utambuzi

 

[chikutentema]

Shk Mohammed said ahsante sana kwa darsa zako, tunastafidi sana na Allah akuzidishie ilm na utambuzi

Huyo unayemtaja si ndiye muhubiri chuki za kidini udom mwaka 2010~2011

 

[Yericko Nyerere]

Wanamajlis,
Baadhi yenu mmeniasa nisijibizane na Yericko.
Nimekusikizeni na nimekaa kimya.

Yericko kwa bahati mbaya sana anaandika vitu ambavyo sijavisema.
Anasema nimeikataa Fabian Society.

Je nibakie kimya hata pale anaponizulia uongo?

Kwenye kitabu changu Fabian Society inaonekana mara mbili katika "index" uk.111 na 123 na nimeipa heshima inayostahili:

1. "Political debates among the young nationalists now shifted from topics of internal discontent to leftist international issues concerning government and self-determination for the African people. In Abdulwahid, Mwalimu Nyerere found a person of high intellect, selflessness and a likable character. In Julius Nyerere, Abdulwahid found a highly educated person with admirable debating skills. Nyerere was exposed to the world and sharpened by the politics of the Fabian Society during his student days in Britain. Very constructive debates evolved in the Sunday discussions when Abdulwahid’s intellect and political experience were pitted against Nyerere’s legendary debating skills. Nyerere did not have any political experience worth mentioning at that time to compare with Abdulwahid. When the African Association in Tabora took part in the 1947 General Strike Nyerere did not involve himself with this working-class movement, although he was the Association’s secretary."
2. The colonial government was also aware that Mwapachu was in contact with the Fabian Society and was contributing radical articles to The Sentinel and was exchanging correspondence with ultra-leftists of the Labour Party in Britain.

Wanamajlis,
Atakae kusoma habari za ujuzi wa Nyerere katika bao anaweza kuziona katika kitabu: Thomas Molony, "Nyerere The Early Years," James Currey, 2014 Suffolk p. 44.

Kitabu hiki kilizinduliwa New Africa Hotel tarehe 20 June, 2014 na mwandishi na mimi nilikuwa mmoja wa waalikwa.

Katika maswali na majibu katika uzinduzi ule mwandishi alinitaja kama mmoja wa waandishi walioandika kitabu muhimu katika historia ya Nyerere.

Madaraka Nyerere na Nduguze Katika Uzinduzi wa Kitabu

Mgeni Rasmi Jaji Joseph Sinde Warioba Akizungumza na Juma Mwapachu na Prof. Issa Shivji

Jenerali Ulimwengu na Walter Bgoya

Kleist Sykes (aliyeshika kitabu) na Abdilatif Abdallah​

Baada ya kukubana sana ndio umekuja kufunguka,

Mwanzoni ulitulia na kuendelea na soga za oooho Yericko muongo, mara ohioo kilikwenda kikarudi.

Nisingekupiga utosini na ngano zako wewe mwenyewe, ungekuja kusema ukweli huo?

 

[Yericko Nyerere]

Mohamed Said

Unamzungumzaje huyu Padre aliyepewa kazi na Kanisa Katoliki ya kuibua Nyerere, Kumsimesha, kumlipia nauli ya UNO 05/3/1955 na kisha kumpa nchi?

Msomeni hapa chini Padre Arthur H. Wille aliyemlea Julius Nyerere tangu utoto wake mpa kuwa Rais

"his sons to this school. Julius’ older brother Wanzagi who should have been the first to go tothis school was not sent. It is interesting in how Julius came to be sent.The chief of the neighboring Ikizu Ethnic Group was Mohammed Makongoro. He wasa friend of Julius’ father Burito Nyerere and visited him frequently. On some occasions whenMakongoro came to visit Burito, his father was busy with his responsibilities as a chief. Juliuswould then engage Makongoro in an African game called
soro
in the Zanaki language. It iscalled
bao
in Swahili. This is a difficult game to play well. One needs to plan many movesahead and remember them in order to win. Julius would beat Makongoro at soro or bao. Oneday after being defeated by Julius at soro, Chief Makongoro told his father that he should sendhis son Julius Kambarage to the school for the sons of the chiefs in Musoma. Because of theurging of Makongoro, his father sent him to this primary school. When he went to MwisengePrimary School, he met another Zanaki boy. He was Magomba Marwa. He would later be baptized Oswald. He became Julius’s closest friend.When little Julius went to elementary school in Mwisenge -- grades one to four -- hewas taught by Mwalimu Daniel Chagu who later in life became the head teacher in Kishapu, avillage in Ndoleleji Parish in Shinyanga Diocese where Maryknoll priests served for manyyears. Daniel was a wonderful man who certainly had a great influence on his famous student.He beamed with pride when he spoke of his student Julius. Wherever Mzee Chagu went, hecarried an ebony cane with an ivory handle that was engraved, "Dr. J. K. Nyerere" -- a prizedgift originally to the president and later given to the teacher's teacher. They kept in touchthrough all the years. In his elderly years Chagu would wait along the road near his house(built for him in gratitude by President Nyerere) to get a lift from the priest to take him to massat Mhunze Center.One day I asked Julius how it was that he became a Catholic. He laughed and replied,“By accident.” He then went on to explain that when the bell rang for the religion class, hisfriend Oswald Magomba grabbed his hand and said, “Come we go to study with the padres.”Under the British there was a period of religion in all the syllabuses for primary school, middleschool, and secondary school. The parents and the children could choose whatever religion theywanted to study or no religion at all. The various religious leaders were responsible for supplying the teachers for these periods of religious education. Government teachers also couldteach these classes if they wished.Julius was a very bright student. He won a scholarship to go to middle school and after that, another scholarship to attend Tabora Boys Secondary School. This was the elite secondaryschool. He told me that he wanted to learn English very well. One of his duties at the schoolwas to clean the faculty room. He started to borrow books in English from the faculty library.One day one of the teachers caught him doing this. When asked why he was taking a book fromthe faculty room, Julius explained to the teacher that he was trying to improve his English byreading as much as possible. The teacher apparently recognized the truth and told him to cometo his house. He had a much better library than the faculty room library. He could borrow his books. One day one of the students in his house had his hands tied by the prefect. Juliusthought that this was not right. He went to the headmaster to protest. The headmaster, after talking with the student and the prefect, sided with the prefect. The student was then given four strokes with the cane. Julius was ordered to give these. He did, but not with much enthusiasm.He was then made a prefect. Once again his sense of justice came to the fore. It was the customin these schools to give the prefect twice as much food as the other students. Julius protested"

 

[crabat]

Mohamed Said

Unamzungumzaje huyu Padre aliyepewa kazi na Kanisa Katoliki ya kuibua Nyerere, Kumsimesha, kumlipia nauli ya UNO 05/3/1955 na kisha kumpa nchi?

Harakati za kudai uhuru zililamba moto na ilikua hazielukiki tena. Ni nchi nyingi zilikua katika harakati hizo. Kenya tayari mau mau uganda nako na zanzibar pia.

Kanisa na mapadri ukisoma historia utaona baada ya kuzisoma nyakati walitumia mlango wa nyuma na wa siri.
Wakati masheikh wamijitokeza wazi wazi kumuunga mkono Nyerere na kuweka uzalendo mbele upande wa pili ukimwita nyerere na kuongea nae lwa siri.
Hakuna mahali katika historia ambapo mapadri walipanda kwenye majukwaa ku support harakati za uhuru.
Ni kweli wakimwita nyerere na kumpa maagizo.
Ni kweli alikua rafiki wa ladre Walsh na ni kweli nyerere alipendelea kusomea theology ili awe kasisi.
Hivyo anaejua ni kwanini alikutana na madare kwa siri hio ni yeye ndio angejibu.
Lakini mwelekeo wa udini na harakati za kuwatia ndani masheikh baada ya uhuru ni jawabu tosha kuwa kweli walimuandaa kwa siri bila ya waislam kudhtuka lengo kuendelea kuwapa fursa zile zile walizo kuwa wakipata kabla ya uhuru

 

[Bill Cosby]

Harakati za kudai uhuru zililamba moto na ilikua hazielukiki tena. Ni nchi nyingi zilikua katika harakati hizo. Kenya tayari mau mau uganda nako na zanzibar pia.

Kanisa na mapadri ukisoma historia utaona baada ya kuzisoma nyakati walitumia mlango wa nyuma na wa siri.
Wakati masheikh wamijitokeza wazi wazi kumuunga mkono Nyerere na kuweka uzalendo mbele upande wa pili ukimwita nyerere na kuongea nae lwa siri.
Hakuna mahali katika historia ambapo mapadri walipanda kwenye majukwaa ku support harakati za uhuru.
Ni kweli wakimwita nyerere na kumpa maagizo.
Ni kweli alikua rafiki wa ladre Walsh na ni kweli nyerere alipendelea kusomea theology ili awe kasisi.
Hivyo anaejua ni kwanini alikutana na madare kwa siri hio ni yeye ndio angejibu.
Lakini mwelekeo wa udini na harakati za kuwatia ndani masheikh baada ya uhuru ni jawabu tosha kuwa kweli walimuandaa kwa siri bila ya waislam kudhtuka lengo kuendelea kuwapa fursa zile zile walizo kuwa wakipata kabla ya uhuru

Huyu mla vijibwa basi anajua lolote ktk historia ya uhuru wa nchi hii?
Kazi yake kutapeli watu na kushinda mchana kutwa na Tai za mitumba hali ya kuwa jua ni kali.
Hana 1 wala 11.

 

[Mohamed Said]

Chikuntetema,
Sijapatapo kuandika chuki.

Vitabu nilivyoandika vipo na paper nilizowasilisha ndani na nje ya
nchi zipo halikadhalika mihadhara yangu mingi ipo kwenye Youtube.

Ukitaka kunijua zaidi unaweza kuingia www.mohammedsaid.com
Wala UDom sijapatapo kufika achilia mbali kuhadhiri.

Ikiwa unao ushahidi kuwa nimepata kuandika au kutoa mhadhara wa
chuki au kufika Udom lete ushahidi tuuone.

In Sha Allah nitakuorodheshea niliyoandika baada ya muda mfupi.

 

[Mohamed Said]

Huyo unayemtaja si ndiye muhubiri chuki za kidini udom mwaka 2010~2011

Chikuntetema,
Nina hakika wewe ni mgeni hapa Majlis hivyo hatufahamiani.

Nilikuahidi kukuwekea niliyopata kuandika ili unihukumu kama kweli mimi
ndiyo huyo "muhubiri wa chuki."

Utaweza kunihukumu kwa kuangalia vyuo vilivyonialika kuzungumza ndani
na nje na pia wachapaji ambao wamechapa maandiko yangu.

Vizuri kabla hujaandika angalau ukafanya utafiti kidogo kwa kile unachoandika.
Hii itakusaidia wewe binafsi kuonekana ni msomi makini.

PUBLICATIONS/RESEARCH PAPERS/ARTICLES

1. The Life and Times of Abdulwahid Sykes 1924 –1968 The Untold Story of the Muslim Struggle against British Colonialism in Tanganyika, Minerva Press London, 1998 translated into Kiswahili as Maisha na NyakatizaAbdulwahid Sykes 1924-1968Historia Iliyofichwa Kuhusu Harakati za Waislam Dhidi ya Ukoloni wa Waingereza, Phoenix Publishers, Nairobi, 2002.

2. The Torch on Kilimanjaro, Oxford University Press 2006, Nairobi. (Children's book).

3. Contributing author for an African anthology: The Mermaid of Msambweni and Other Stories, Oxford University Press 2007, Nairobi.

4. Contributing author Dictionary of African Biography (DAB), Oxford University Press 2011, New York.

5. Uchaguzi wa Busara, Abantu Publications 2008, Dar es Salaam.

6. In Praise of Ancestors (1987) Africa Events (London).

7. Abdulwahid Sykes: Founder of Political Movement (1988) Africa Events (London).

8. Islam and Politics in Tanzania (1989) Al Haq International (Karachi)

9. The Plight of Tanzanian Muslim (1993) Change (Dar es Salaam).

10. Tanzania - The "Secular" Unsecular State (1995) Change (Dar es Salaam).

11. The Question of Muslim Stagnation in Education in Tanzania - A Muslim Riddle (Paper presented at the Conference of the Global World of the Swahili Intercultural Dialogue on the Indian Ocean Zanzibar, February 20 - 23, 2003).

12. Islamic Education and Intellectualism in Eastern Africa ‘Themes from the Pulpit in Tanganyika (Tanzania Mainland) 1800 – 2000' (Paper presented at International Symposium on Islamic Civilisation in Eastern Africa Kampala, Uganda organised by the Islamic Conference Research Centre for Islamic History, Art and Culture (IRCICA), Istanbul and the Islamic University in Uganda, Mbale December 15[SUP]th[/SUP] – 17[SUP]th[/SUP] 2003).

13. Sheikh Hassan bin Ameir - The Moving Spirit of Muslim Emancipation in Tanganyika (1950 – 1968) (Paper presented at Youth Camp Organised by Zanzibar University, World Assembly of Muslim Youth (WAMY) and Tanzania Muslim Students Association (TAMSA) 27[SUP]th[/SUP] February – 4[SUP]th[/SUP] March 2004).

14. Islamic Movement and the Christian Lobby in Tanzania - the Experience of the late Prof. Kighoma Ali Malima (1938 – 1995) (Paper Presented to Tanzania Muslim Students Association (TAMSA) Sokoine University of Agriculture (SUA)Morogoro 11[SUP]th[/SUP] April 2004).

15. Terrorism in East Africa the Tanzanian Experience (Paper Presented at the Conference on Islam, Terrorism and African Development University of Ibadan, Nigeria 8[SUP]th[/SUP] - 10th February 2006).

16. Al Marhum Sheikh Kassim bin Juma bin Khamis (1940 – 1994) and the Pork Riots of 1993. (Paper Presented at the Regional Conference on Islam in Eastern Africa: Islam Encounter with the Challenges of the 21[SUP]st[/SUP] Century 1[SUP]st[/SUP] - 3[SUP]rd[/SUP] August 2006, Kenyatta University, and Nairobi.

17. Muslim Bible Scholars of Tanzania – The Legacy of Sheikh Ahmed Deedat (1918 – 2005) Paper Presented at the International Symposium on Islamic Civilisation in Southern Africa Organised by The Organisation of Islamic Conference Research Centre for Islamic History, Art and Culture (IRCICA) The National AWQAF Foundation of South Africa (AWQAF SA 1 – 3 September 2006 University of Johannesburg. The paper was also presented at Islamic Propagation Centre International (IPCI) Durban.

18. Tanzania: A Nation Without Heroes Seminar Organised by IFRA French Institute for Research in Africa and BIEA British Institute in East Africa 23rd and 24th September 2013 at IFRA Nairobi.

19. Awards: Several Awards.

20.Board Member Radio Kheri

21. Visiting Scholar: (2011)
• University of Iowa, Iowa City, USA
• Northwestern University, Chicago, Illinois, USA
• Zentrum Moderner Orient (ZMO), Berlin.

OTHER COUNTRIES VISITED
Sudan, Zambia, Ethiopia, Swaziland, Saudi Arabia, Egypt, United Arab Emirates, Oman, Yemen, Uganda, Britain, Netherlands, Switzerland, France, Iran and Turkey

 

[Mohamed Said]

Shk Mohammed said ahsante sana kwa darsa zako, tunastafidi sana na Allah akuzidishie ilm na utambuzi

Sineno,
Amin, Amin, Allahuma Amin.

Siandiki kwa kuwa kuna mtu ati kanitisha kwa maneno ndiyo "nikafunguka."
Naandika ili nikiseme kile ambacho hakijulikani.

Mathalan.
Ubishi wa picha za mwaka 1955 za Nyerere akiwa Uwanja wa Ndege akielekea

UNO ningewea kuumaliza mara moja tu.

Ningeweza kuumaliza kwa kuwa huyo mwenye picha zake Jim Bailey ndiye
aliyenipa kazi ya kuhariri kitabu chake chenye hizo picha.

Nimekihariri pamoja na "caption" ya hizo picha na "caption'' zimeeleza wazi
kuwa picha zimepigwa mwaka 1955.

Nilimpururia kamba ndefu ili watu waweze kupembua mchele na chuya.

Hiyo picha nyingine ya Abdul Sykes, Dossa Aziz, Nyerere na Lawi Sijaona
nimeikuta katika Nyaraza za Sykes.

Tuje kwenye "Nyerere The Early Years," cha Thomas Molony.
Kwanza ni kuwa kanitaja ndani ya kitabu chake.

Pili nimekileta na kuweka ile nukuu ya bao kuonyesha kuwa hakuna kitu ambacho
kinamuhusu Nyerere katika maandishi mimi sijasoma.

Nimemsoma Nyerere kwenye vitabu na kwenye Nyaraka za Sykes zinazokwenda
nyuma sasa zaidi ya nusu karne.

Nilitaka hili lijulikane kwa Wanamajilis wote.
Sikuleta nukuu ile ati kwa kuwa nilikuwa nina hofu ya kushindwa mnakasha.

Hali kama hii ndiyo sasa imenipelekea kumpuuza kama wengi wanavyonishauri.

Imam Shafi anasema yeye anaweza kusimama kwa hoja hata na watu mia lakini
akashindwa na mjinga mmoja.

 

[Yericko Nyerere]

Harakati za kudai uhuru zililamba moto na ilikua hazielukiki tena. Ni nchi nyingi zilikua katika harakati hizo. Kenya tayari mau mau uganda nako na zanzibar pia.

Kanisa na mapadri ukisoma historia utaona baada ya kuzisoma nyakati walitumia mlango wa nyuma na wa siri.
Wakati masheikh wamijitokeza wazi wazi kumuunga mkono Nyerere na kuweka uzalendo mbele upande wa pili ukimwita nyerere na kuongea nae lwa siri.
Hakuna mahali katika historia ambapo mapadri walipanda kwenye majukwaa ku support harakati za uhuru.
Ni kweli wakimwita nyerere na kumpa maagizo.
Ni kweli alikua rafiki wa ladre Walsh na ni kweli nyerere alipendelea kusomea theology ili awe kasisi.
Hivyo anaejua ni kwanini alikutana na madare kwa siri hio ni yeye ndio angejibu.
Lakini mwelekeo wa udini na harakati za kuwatia ndani masheikh baada ya uhuru ni jawabu tosha kuwa kweli walimuandaa kwa siri bila ya waislam kudhtuka lengo kuendelea kuwapa fursa zile zile walizo kuwa wakipata kabla ya uhuru

Mohamed Said katika mlango wa nyuma anakili wazi kuwepo kwa nguvu ya ukatoli katika kudai uhuru.

Uungqana ni vitendo, mtapindapinda lakini mwisho mtakubali kama hivi

 

[Yericko Nyerere]

Sineno,
Amin, Amin, Allahuma Amin.

Siandiki kwa kuwa kuna mtu ati kanitisha kwa maneno ndiyo "nikafunguka."
Naandika ili nikiseme kile ambacho hakijulikani.

Mathalan.
Ubishi wa picha za mwaka 1955 za Nyerere akiwa Uwanja wa Ndege akielekea

UNO ningewea kuumaliza mara moja tu.

Ningeweza kuumaliza kwa kuwa huyo mwenye picha zake Jim Bailey ndiye
aliyenipa kazi ya kuhariri kitabu chake chenye hizo picha.

Nimekihariri pamoja na "caption" ya hizo picha na "caption'' zimeeleza wazi
kuwa picha zimepigwa mwaka 1955.

Nilimpururia kamba ndefu ili watu waweze kupembua mchele na chuya.

Hiyo picha nyingine ya Abdul Sykes, Dossa Aziz, Nyerere na Lawi Sijaona
nimeikuta katika Nyaraza za Sykes.

Tuje kwenye "Nyerere The Early Years," cha Thomas Molony.
Kwanza ni kuwa kanitaja ndani ya kitabu chake.

Pili nimekileta na kuweka ile nukuu ya bao kuonyesha kuwa hakuna kitu ambacho
kinamuhusu Nyerere katika maandishi mimi sijasoma.

Nimemsoma Nyerere kwenye vitabu na kwenye Nyaraka za Sykes zinazokwenda
nyuma sasa zaidi ya nusu karne.

Nilitaka hili lijulikane kwa Wanamajilis wote.
Sikuleta nukuu ile ati kwa kuwa nilikuwa nina hofu ya kushindwa mnakasha.

Hali kama hii ndiyo sasa imenipelekea kumpuuza kama wengi wanavyonishauri.

Imam Shafi anasema yeye anaweza kusimama kwa hoja hata na watu mia lakini
akashindwa na mjinga mmoja.

Mpaka sasa picha zile hujamaliza utambuzi,

Umejaribu kudanganya lakini nimekurudisha kwenye mstari. Ukweli umebaki huru

 

[Yericko Nyerere]

Wanajamvi, hebu someni sehemu ya ngano za huyu mzee Mohamed Said, kutoka kwenye kitabu chake anavyomfifisha na kumdhihaki Mwalimu Julius Kambarage Nyerere

Ilivyoonekana Mwalimu Nyerere alimuona Abdulwahid kuwa ni mtu mwenye akili sana, asiye na choyo na mtu wa kupendeka. Kwa upande mwaingine Abdulwahid alimwona Nyerere kuwa ni mtu aliyeelimika sana na mwenye ustadi wa kupendeza wa kujadiliana.
Nyerere alipata nafasi ya kuifahamu dunia vizuri na kutiwa bidii kwa siasa za Fabian Society wakati alipokuwa mwanafunzi nchini Uingereza. Midahalo yenye maana sana ilijitokeza katika yale majadiliano ya siku za Jumapili wakati akili na ujuzi wa kisiasa wa Abdulwahid viliushinda kabisa ustadi usio na hakika wa kujadiliana wa Nyerere.
Nyerere hakuwa na uzoefu wa ujuzi wowote wa kisiasa uliostahiki kutajwa wakati huo wa kulinganisha na ule wa Abdulwahid. Chama cha African Association huko Tabora kiliposhiriki katika ule mgomo wa jumla wa mwaka 1947 Nyerere hakujihusisha na chama hiki cha wafanyakazi ingawa alikuwa katibu wa chama hicho.
Kutokana na sababu hiyo kuheshimiana kulitokea baina ya Abdulwahid na Nyerere.