Ritz
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- Jan 1, 2011
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Wanasikilizia saizi Mohamed Said, atakuja na nini...munakasha mzuri sana.
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Uchochezi wa Mohamed Said na dhihaka kwa Wapigania Uhuru wa Tanganyika na Zanzibar
Uchochezi wa Mohamed Said na dhihaka kwa Wapigania Uhuru wa Tanganyika na Zanzibar
- Thread starter Yericko Nyerere
- Start date
Mag3
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- May 31, 2008
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zomba, mimi nadaiwa nimetukana kwa hivyo maswali yangu hayawezi kujibiwa na mwandishi, mtafiti na aliyebobea...badala yake tunapata vibweka kutoka kwa akina zomba, kulikoni? Hapa hakuna kuumizana wala nini, kama mtu anaandika uongo halafu anadai ni matokeo ya utafiti, ni jukumu letu kumweka kiti moto na kuhoji ukweli na uhalali wa maandishi yake...huu si uwanja wa mhadhara wasikoulizana maswali, hapa ni JF. Chukua kwa mfano ukutane na maandishi haya hapa chini, utamweka wapi mohamed Siad na wazee wake wa Gerezani?
Short, precise and clear...je una la kuongezea hapo?
zomba
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- Nov 27, 2007
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Nataka unijuze, amma wewe, amma Yericko Nyerere, amma Juliasi Nyerere, yupi tukubali ndio mkweli kama nilivyoainisha kwenye post #5300 . Kuna japo mmoja atakuwa si mkweli. Fafanuwa.
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Mag3
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Japo nasita sana kujibizana na watu wenye uelewa mfupi, hebu tafakari hizi sentensi mbili...ipi si kweli!
Hiyo tofauti unayoiona ni ipi? Sasa na mimi nakuomba unijibu swali langu, kati yako wewe zomba na Mohamed Said nani ni mkweli...wewe unayekiri Mwalimu alimtaja Abdulwahid Sykes au yeye anayeshikilia kwamba Mwalimu hakumtaja.
Kama zangu ni ngano, za huyu mchochezi? Mbona hukumhimiza kujibu maswali anayoulizwa na badala kutujazia jamvi kwa simulizi za Gerezani. Hizo hadithi hata sisi tunazo tunawasimulia wajukuu zetu...eti historia!
Basi mwambie kafanya makosa makubwa kuleta ngano zake JF...angebaki nayo huko huko wala hazingetusumbua. Lakini maadam kazileta hapa tutazichambua kama karanga and you can take that to the bank!
Angeishia hapo hapo katika historia ya wazee wake wala tusingekuwa na shida naye lakini kudai eti ndiyo historia eti nzima ya Tanganyika hapo atafute kabisa na mkeka. Sisi tutaaga, tutaenda kupumzika, kula na kulala kwa muda muafaka halafu tutarudi tena na kuendelea kumpasha.
Nafikiri wewe huelewi hata maana ya neno matusi, unadandia tu usichokijua...kwani yakp wapi yanayofikia matusi anayomporomoshea Baba wa Taifa! Huyaoni?
Nguruvi3
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- Jun 21, 2010
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Ahaa! Mag3 sasa mtu ataondokaje kwenye kona huku jabs na upper cut zikishamiri. Ni kawaida mambo yakizidi atachagua neno moja na kusema spelling haipo sawa sijibu!
Mag3 hili la nyumba limenigusa! huu mnakasha mzuri sana sikujua kuwa ufisadi ulianza kabla ya uhuru!
Mohamed atazua mambo jamani! Mzee Saidi vipi kulikuwa na ufisadi wa nyumba ya Cameron ?
halafu la Cecil Matola nalolimekaaje!
Mag3
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- May 31, 2008
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Mkuu Nguruvi3, kuna kitu hatari kinaitwa pandora box, Mohamed Said kwa kujua au kutojua ameamua kukifungua...sina hakika kama anajua kilichomo ndani ila awe tayari kuyakabili makombora yake. A jinn is safer in the bottle!
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KASUMBA YA MKOLONI
Ndugu zangu kwanza niwasalimieni - Aslaam aleikum na Amani iwe juu yenu..
Nawaomba sana mnaposoma maandishi yangu haya mtafakari sana juu yenu na kuzihoji nafsi zenu ktk UTAIFA wenu maanake hili neno kasumba ya mkoloni lilitumika sana zamani zama zetu za ujana, sasa hivi limepotea sana kutokana na kwamba ile kasumba imekuwa sehemu ya maisha ya kila Mtanzania (utamaduni)..
Labda niwakumbushe kidogo tu juu ya harakati za Uhuru wa nchi yetu na pengine baadhi yenu mtajikuta katika kundi mojawapo la hawa watu nitakaowataja...Ni hivi, wakati harakati za UHURU zinaendelea kulikuwa na makundi matatu moja likiwa lile la UMOJA wetu, jingine la Kidini na la tatu la Kikabila na makundi haya yote yalitumika ktk siasa za mwanzo ktk kuutafuta Uhuru kutokana na ile kasumba ya mkoloni..
Sasa ifanmike tu ya kwamba Mkoloni alitumia sana ujanja wa kugawa watu ili apate kutawala na nyie wadhungu mnaita devide and rule ambayo kwa ajabu kabisa mnaijua sana athari zake lakini kwa sababu ya kasumba ile tulilishwa na imekuwa genetic ktk bongo zetu. K
Kila napowasoma hua nacheka sana maana kasumba hiyo hutafsiri kila neno mnaloandika humu JF..na ajabu ya Mungu mtu kama Mohammed Said, msomi na mtu alolaani sana kasumba ile ndiye wa kwanza leo hii kuendelea kuisheheneza kama vile ilikuwa sifa pasipo kuelewa ya kwamba wale anaowataja leo hii na kuwapa sifa zote za Uzawa wao ama Uislaam wao ndio walopinga vikali kasumba ile ya mkoloni halafu anajirudi na kuwavuta tena wale wenye kasumba ya mkoloni na kuwaweka kundi moja - Nitamwambia kwa nini?
Wote wanachanma wa TANU toka Abdul Wahid Sykes na wengine wote hata baada ya Nyerere alipojiunga wakaunda TANU na wakabakia TANU hadi UHURU wetu, ni wale waliotaka UMOJA wa Mtanganyika isipokuwa kundi la wachache waliojichomoa uanachama kwa sababu ya kasumba ya mkoloni walojazwa ujinga. Hao ndio pamoja na kina Hassan bin Amir, kina Takadir ambao waliona kwa nini waislaam wawe bega kwa bega na mkristu ambao mkoloni aliwapa nafuu zote maisha na hawa ndio endelezo la kizazi hiki cha kina Mohammed Said.
Wapo pia wale walochukia kwa nini wakristu wanajiunga na waislaam kuutafuta Uhuru wakati wao hawana shida yoyote wakaunda vyama vyao vile vile na hawa ndio kizazi hiki cha kina Mtikila, mchungaji Munisi na wengineo. Wote hawa kama utakuwa na kasumba kama yao hutayaona makosa isipokuwa utawapa sifa zao kwa kile ambacho wewe mwenyewe umeuziwa kasumba hiyo na kuona tu njia pekee ya kujijenga ktk makundi yetu ya dini ama makabila...
Maadam kasumba ile ipo kichwani utajikuta tu unawasifia watu kama Mojammed Said ama Mtikila kwa sababu wewe mwenyewe umerithi kasumba ile..Sasa kinachonishangaza miye ni kuwasoma watu wakitaka kuona sifa ziliwafikia baadhi ya watu kwa sababu ya jitihada zao ktk kuutafuta UHURU wetu wakati sisi wenyewe tunashindwa kuzitunza ama kuzienzi historia zetu wenyewe. Sisi Wadanganyika hata historia za ukoo ama kizazi chetu hatuna naweza kusema hata makaburi ya mababu na mabibi zetu hatujui yalipo.
Mohammed Said kwa jeuri kabisa anadiriki kutumia majina ya watu ambao wao walikubali kubakia TANU wakajitenga mbali kabisa na sifa zile walozitaka AMNUT za Uislaam kuwa nguzo ya uanachama na malengo ya ukombozi, halafu anawatumia hawa kuuzungumzia Uislaam?. Kwani unataka kunambia kweli kina Sykes hawakujua kama AMNUT ni chama cha waislaam? na kama walijua na wao Waislaam kwa nini hawakujiunga na wenzao ama wao alikuwa wakristu pindi walipobakia TANU pamoja na kina Nyerere..
Na kwa wale waliokuwepo ktk masiba wa AbdulWahid watakwambia hawakuwahi kumwona Nyerere mnyonge na akilia kama mtoto mdogo isipokuwa siku alokufa AbdulWahid Sykes, Nyerere alikuwa mdogo na hakika marehemu alizikwa!..Sasa wewe unayempenda sana Marehemu Abdul Sykes ni mara ngapi umewahi kulitembelea kaburi lake ama hata kuuliza liko wapi na ukaenda kuweka hata shada la maua?.Huyo Mwinyi ama Kikwete ameweza kuwaenzi watu hao kwa nini iwe Nyerere tuu ndioye mwenye kmakosa lkn wale walopewa dhamana sawa na ile ya Nyerere wasifanye pia wasiwe na makosa yale yale?..
Sidhani kuna sababu isipokuwa Ndivyo tulivyo. sisi wote ni mazao ya kasumba ya mkoloni, ndani ya vichwa vyetu bado kasumba hiyo ipo isipokuwa tumeshindwa tu kujiyambua..Kina Sykes hawakupendwa na baadhi yenu kwa misimamo yao tena baadhi walimwona kama mnafiki wakahoji hadi Uzawa na Utanganyika wake kwa sababu ya kuwachia Nyerere kuwa mwenyekiti hata baada ya uchaguzi wa kwanza akiwa yeye ameshinda kwa kura chache..Hao kina Takadir mnaowasifia ndio walokuwa na kasumba maana sidhani kama Mohammed Said umewahi kuuliza kwa nini Dr. Kyaruzi hakuenziwa ama kusifiwa kama muasisi wa chama?..Na hata ukichukua list nzima ya wazee wote walokuwepo TANU utakuta hakuna mwenye kubebeshwa sifa iwe Muislaam ama mkristu - hakuna, sasa iweje watu mchague baadhi ya majina ya watu kuyatolea mifano?
Nadhani imetosha kwa leo, ila nawaomba sana jaribuni kuifuta hiyo kasumba ya mkoloni akilini mwenu...maana unapoandika lolote kuhusu Nyerere kisha ukautumia Ukristu wake kuwa sababu ya kuijengea hoja fahamu ya kwamba wewe pia una KASUMBA maana Nyerere hakujitenga na TANU ilojaa waislaam bali aliungana nao na kuifanya TANU kuwa chama kisichokuwa na dini wala kabila...Pia ukiandika lolote juu ya AbdulWahid ukautumia Uislaam wake basi jua wewe pia una kasumba ya mkoloni maana Sykes hakujitenga na wakristu ktk jitihada za kuutafuta Uhuru wetu bali aliungana nao na kushikamana nao wakaunda katiba ya chama. Na huu ndio Ushindi wa TANU kuvishinda vyama vyote na wale wote walojazwa UJINGA maana unapojiona wewe kwa imani ama uzawa wako, ndivyo mkoloni alivyotaka uwe na kawapata wengi tu ambao ujinga huo wanauendeleza hadi kizazi hiki.
Ni rahisi sana kuandika neno - Devide and rule kama mkakati wa mkoloni ukashindwa kujitambua mwenyewe kuwa ni zao la kasumba hiyo hasa pale unapoandika hoja inayokutenga wewe na Watanzania wengine. Sisi ni WAMOJA na tulijiunga na TANU kwa sababu hiyo kwanza acha hizi habari za siasa za leo hii. Hivyo kama wewe unajiona tofauti na hutaki UMOJA ina maana wewe ni ktk kundi la wale kina Hassan Amir ama kina Mtenvu....ambao kwa hakika walijazwa Ujinga - Kasumba ya mkoloni.
Nawasilisha.
Ndugu zangu kwanza niwasalimieni - Aslaam aleikum na Amani iwe juu yenu..
Nawaomba sana mnaposoma maandishi yangu haya mtafakari sana juu yenu na kuzihoji nafsi zenu ktk UTAIFA wenu maanake hili neno kasumba ya mkoloni lilitumika sana zamani zama zetu za ujana, sasa hivi limepotea sana kutokana na kwamba ile kasumba imekuwa sehemu ya maisha ya kila Mtanzania (utamaduni)..
Labda niwakumbushe kidogo tu juu ya harakati za Uhuru wa nchi yetu na pengine baadhi yenu mtajikuta katika kundi mojawapo la hawa watu nitakaowataja...Ni hivi, wakati harakati za UHURU zinaendelea kulikuwa na makundi matatu moja likiwa lile la UMOJA wetu, jingine la Kidini na la tatu la Kikabila na makundi haya yote yalitumika ktk siasa za mwanzo ktk kuutafuta Uhuru kutokana na ile kasumba ya mkoloni..
Sasa ifanmike tu ya kwamba Mkoloni alitumia sana ujanja wa kugawa watu ili apate kutawala na nyie wadhungu mnaita devide and rule ambayo kwa ajabu kabisa mnaijua sana athari zake lakini kwa sababu ya kasumba ile tulilishwa na imekuwa genetic ktk bongo zetu. K
Kila napowasoma hua nacheka sana maana kasumba hiyo hutafsiri kila neno mnaloandika humu JF..na ajabu ya Mungu mtu kama Mohammed Said, msomi na mtu alolaani sana kasumba ile ndiye wa kwanza leo hii kuendelea kuisheheneza kama vile ilikuwa sifa pasipo kuelewa ya kwamba wale anaowataja leo hii na kuwapa sifa zote za Uzawa wao ama Uislaam wao ndio walopinga vikali kasumba ile ya mkoloni halafu anajirudi na kuwavuta tena wale wenye kasumba ya mkoloni na kuwaweka kundi moja - Nitamwambia kwa nini?
Wote wanachanma wa TANU toka Abdul Wahid Sykes na wengine wote hata baada ya Nyerere alipojiunga wakaunda TANU na wakabakia TANU hadi UHURU wetu, ni wale waliotaka UMOJA wa Mtanganyika isipokuwa kundi la wachache waliojichomoa uanachama kwa sababu ya kasumba ya mkoloni walojazwa ujinga. Hao ndio pamoja na kina Hassan bin Amir, kina Takadir ambao waliona kwa nini waislaam wawe bega kwa bega na mkristu ambao mkoloni aliwapa nafuu zote maisha na hawa ndio endelezo la kizazi hiki cha kina Mohammed Said.
Wapo pia wale walochukia kwa nini wakristu wanajiunga na waislaam kuutafuta Uhuru wakati wao hawana shida yoyote wakaunda vyama vyao vile vile na hawa ndio kizazi hiki cha kina Mtikila, mchungaji Munisi na wengineo. Wote hawa kama utakuwa na kasumba kama yao hutayaona makosa isipokuwa utawapa sifa zao kwa kile ambacho wewe mwenyewe umeuziwa kasumba hiyo na kuona tu njia pekee ya kujijenga ktk makundi yetu ya dini ama makabila...
Maadam kasumba ile ipo kichwani utajikuta tu unawasifia watu kama Mojammed Said ama Mtikila kwa sababu wewe mwenyewe umerithi kasumba ile..Sasa kinachonishangaza miye ni kuwasoma watu wakitaka kuona sifa ziliwafikia baadhi ya watu kwa sababu ya jitihada zao ktk kuutafuta UHURU wetu wakati sisi wenyewe tunashindwa kuzitunza ama kuzienzi historia zetu wenyewe. Sisi Wadanganyika hata historia za ukoo ama kizazi chetu hatuna naweza kusema hata makaburi ya mababu na mabibi zetu hatujui yalipo.
Mohammed Said kwa jeuri kabisa anadiriki kutumia majina ya watu ambao wao walikubali kubakia TANU wakajitenga mbali kabisa na sifa zile walozitaka AMNUT za Uislaam kuwa nguzo ya uanachama na malengo ya ukombozi, halafu anawatumia hawa kuuzungumzia Uislaam?. Kwani unataka kunambia kweli kina Sykes hawakujua kama AMNUT ni chama cha waislaam? na kama walijua na wao Waislaam kwa nini hawakujiunga na wenzao ama wao alikuwa wakristu pindi walipobakia TANU pamoja na kina Nyerere..
Na kwa wale waliokuwepo ktk masiba wa AbdulWahid watakwambia hawakuwahi kumwona Nyerere mnyonge na akilia kama mtoto mdogo isipokuwa siku alokufa AbdulWahid Sykes, Nyerere alikuwa mdogo na hakika marehemu alizikwa!..Sasa wewe unayempenda sana Marehemu Abdul Sykes ni mara ngapi umewahi kulitembelea kaburi lake ama hata kuuliza liko wapi na ukaenda kuweka hata shada la maua?.Huyo Mwinyi ama Kikwete ameweza kuwaenzi watu hao kwa nini iwe Nyerere tuu ndioye mwenye kmakosa lkn wale walopewa dhamana sawa na ile ya Nyerere wasifanye pia wasiwe na makosa yale yale?..
Sidhani kuna sababu isipokuwa Ndivyo tulivyo. sisi wote ni mazao ya kasumba ya mkoloni, ndani ya vichwa vyetu bado kasumba hiyo ipo isipokuwa tumeshindwa tu kujiyambua..Kina Sykes hawakupendwa na baadhi yenu kwa misimamo yao tena baadhi walimwona kama mnafiki wakahoji hadi Uzawa na Utanganyika wake kwa sababu ya kuwachia Nyerere kuwa mwenyekiti hata baada ya uchaguzi wa kwanza akiwa yeye ameshinda kwa kura chache..Hao kina Takadir mnaowasifia ndio walokuwa na kasumba maana sidhani kama Mohammed Said umewahi kuuliza kwa nini Dr. Kyaruzi hakuenziwa ama kusifiwa kama muasisi wa chama?..Na hata ukichukua list nzima ya wazee wote walokuwepo TANU utakuta hakuna mwenye kubebeshwa sifa iwe Muislaam ama mkristu - hakuna, sasa iweje watu mchague baadhi ya majina ya watu kuyatolea mifano?
Nadhani imetosha kwa leo, ila nawaomba sana jaribuni kuifuta hiyo kasumba ya mkoloni akilini mwenu...maana unapoandika lolote kuhusu Nyerere kisha ukautumia Ukristu wake kuwa sababu ya kuijengea hoja fahamu ya kwamba wewe pia una KASUMBA maana Nyerere hakujitenga na TANU ilojaa waislaam bali aliungana nao na kuifanya TANU kuwa chama kisichokuwa na dini wala kabila...Pia ukiandika lolote juu ya AbdulWahid ukautumia Uislaam wake basi jua wewe pia una kasumba ya mkoloni maana Sykes hakujitenga na wakristu ktk jitihada za kuutafuta Uhuru wetu bali aliungana nao na kushikamana nao wakaunda katiba ya chama. Na huu ndio Ushindi wa TANU kuvishinda vyama vyote na wale wote walojazwa UJINGA maana unapojiona wewe kwa imani ama uzawa wako, ndivyo mkoloni alivyotaka uwe na kawapata wengi tu ambao ujinga huo wanauendeleza hadi kizazi hiki.
Ni rahisi sana kuandika neno - Devide and rule kama mkakati wa mkoloni ukashindwa kujitambua mwenyewe kuwa ni zao la kasumba hiyo hasa pale unapoandika hoja inayokutenga wewe na Watanzania wengine. Sisi ni WAMOJA na tulijiunga na TANU kwa sababu hiyo kwanza acha hizi habari za siasa za leo hii. Hivyo kama wewe unajiona tofauti na hutaki UMOJA ina maana wewe ni ktk kundi la wale kina Hassan Amir ama kina Mtenvu....ambao kwa hakika walijazwa Ujinga - Kasumba ya mkoloni.
Nawasilisha.
Mzee Mwanakijiji
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- Mar 10, 2006
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Mag3.. umefanya vizuri sana kuweka rekodi straight. Nimekuwa nikisema kuwa historia haibadiliki. Kuna msemo kwa wenzetu kuwa "Even God can not change the past". Bw. Said siyo mwanahistoria na kazi zake zote ambazo anaziita 'historia' kwa kweli hazikidhi kiwango cha kuitwa 'kazi za kihistoria'. Ni masimulizi tu ambayo ndani yake yamejaa utamu wa kuvuta hisia. Kwa kutumia Uislamu na kwa kujificha nyuma ya kuupinga 'dhulma' dhidi ya Uislamu anatumia kupandikiza hadaa na histohisia.
Umefanya vizuri kuiingiza Tanga. Katika historia ya Uislamu Tanganyika, Tanga ilikuwa na nafasi ya pekee sana ambayo Waislamu wa Dar hawakuwa nayo. Tanga ilikuwa na mahusiano ya muda mrefu na Waislamu wa Mombasa kama vile wale wa Visiwani (Zanzibar na Pemba). Madhehebu yaliyokuwa na mguso mkubwa ni wale Masufi (Sufism) na ambayo kwa kweli dini ni suala ambao lina mysticism ya aina fulani. Ukienda Tanga utakutana na makaburi ya Masharifu na mashehe wa zamani ambao walikuwa viongozi wakubwa wakidini.
Kama vile Mohammed Said anavyozungumzia mitaa ya Gerezani na Kariakoo kama "Tanganyika" vivyo hivyo anataka wasomaji wake waamini kuwa Wazee wa Kiislamu wa Dar ndio walikuwa na nguvu kubwa miongoni mwa Waislamu wa Tanganyika. Ukweli ni kinyume na hivyo; napendekeza kuwa ni Waislamu wa Tanga (Tanga School of Thought) ambao walikuwa na influence kubwa ya Waislamu karibu Tanganyika nzima. Hili lilikuwa na matokeo yake kwenye suala la kura tatu mwaka 1958.
Umefanya vizuri kuiingiza Tanga. Katika historia ya Uislamu Tanganyika, Tanga ilikuwa na nafasi ya pekee sana ambayo Waislamu wa Dar hawakuwa nayo. Tanga ilikuwa na mahusiano ya muda mrefu na Waislamu wa Mombasa kama vile wale wa Visiwani (Zanzibar na Pemba). Madhehebu yaliyokuwa na mguso mkubwa ni wale Masufi (Sufism) na ambayo kwa kweli dini ni suala ambao lina mysticism ya aina fulani. Ukienda Tanga utakutana na makaburi ya Masharifu na mashehe wa zamani ambao walikuwa viongozi wakubwa wakidini.
Kama vile Mohammed Said anavyozungumzia mitaa ya Gerezani na Kariakoo kama "Tanganyika" vivyo hivyo anataka wasomaji wake waamini kuwa Wazee wa Kiislamu wa Dar ndio walikuwa na nguvu kubwa miongoni mwa Waislamu wa Tanganyika. Ukweli ni kinyume na hivyo; napendekeza kuwa ni Waislamu wa Tanga (Tanga School of Thought) ambao walikuwa na influence kubwa ya Waislamu karibu Tanganyika nzima. Hili lilikuwa na matokeo yake kwenye suala la kura tatu mwaka 1958.
Mzee Mwanakijiji
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I thought that was the same Koranic verse (2:111) I used to call for proofs from your teacher Mr. Said here. ... you called me to put the verses (although I had put the chapter correctly). You did neither. Interesting.
Son of Alaska
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Mohamed Said- hizi nondo na kadri mjadala unavyoendelea naona you are being skinned alive-itabidi tuwaombe mods wafunge huu mjadala tu spare you more misery-kitabu kinachokwenda chapisho la 3,leo humu JF kina tumble like a house of cards
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Watanganyika wote walipigania uhuru bila kujali dini, ukanda au ukabila. Hawakupigania uhuru kama Waislam au Wakristo. Walipigania uhuru bila kubaguana au kushindana. Hata wangekuwa ni Waislamu peke yao, nia yao ingekuwa ni kulikomboa taifa letu, siyo kutaka sifa kwamba nchi yetu ilikombolewa na Waislamu. Wangesema ilikombolewa na Watanganyika.
Pia Mohamed Said ametajwa katika kitabu cha Mwakikagile, Nyerere and Africa: End of an Era, as a main source of information for the chapter on the independence struggle. I just found this on Google Books katika kitabu hicho, kuanzia ukurasa 108. Kwahiyo si kweli kwamba hakupewa credit. Pia Appendix ya Mohamed Said iliyotajwa huko nyuma kwamba iko katika kitabu cha Mwakikagile, Life in Tanganyika in The Fifties, haiko katika kitabu hicho. Iko katika katika kitabu hiki, Nyerere and Africa: End of an Era. Appendix hiyo ni "Mwalimu in 1950s Dar," kurasa 635 - 641.
Soma kuanzia ukurasa 107 kuhusu "background and various perspectives" Mwakikagile alizotumia kuandika chapter ya independence struggle:
"All this background, and various perspectives, have collectively constituted a veritable source of information which has been indispensable in writing this chapter on the early days of the inpdendence struggle in Tanganyika. Complementing my work on the subject is some material, including some names of the veterans of the independence struggle, I obtained from some of the Swahili articles written by Mohamed Said in one of the Islamic newspapers in Tanzania, An-Nur. But I have not read his book on the role Muslims played in the struggle for independence....
Even he himself has mentioned the names of some Christians who - together with the Muslims - were leading figures in the independence struggle from the beginning in Dar es Salaam and in other parts of Tanganyika. I have included those names in this chapter. I already knew many of them even before I read his articles which he wrote in Swahili in the Muslim newspaper I have mentioned here. But I have also obtained from his articles some of the names I did not know.
His articles in Swahili also include other details about the early days of TANU in Dar es Salaam which I have incorporated into this chapter but in a modified way to conform to my observations and analysis.
I have also included in the appendix his article, "Mwalimu in 1950s Dar," published in The East African, Nairobi, Kenya, 12 October 2008. I have done so in order to provide another perspective on the subject even though I don't agree with everything he has written including some of his analyses and conclusions.
But the article provides some background information and some of the names of the important figures in the independence struggle in Tanganyika since the fifties. It therefore serves a useful purpose even if it does necessarily complement my work in terms of factual analysis. It also provides readers with an opportunity to compare and contrast what has been written about the early days of the independence struggle by different people including Mohamed Said himself, me, and many others who share or don't share his or my perspective and analysis of the subject which is sometimes highly contentious especially when it's tainted with religious bias.
Another article by Mohamed Said which he wrote as a review of his own book highlights the role of Islam in the struggle for independence. He contends that the role of Islam in the struggle has been ignored. The article, "Islam's Role in Tanzania's Independence Struggle," was published in The East African, 19 April 2009. He states in the article about his book:
"The book ventures into the uncharted terrain of Islam as an ideology of colonial resistance, depicting the central role of Muslims in the struggle against the British, a topic still considered a no-go zone in Tanzania."
Source:
Google Books - Nyerere and Africa: End of an Era, 2010, pp. 107 - 109.
Pia Mohamed Said ametajwa katika kitabu cha Mwakikagile, Nyerere and Africa: End of an Era, as a main source of information for the chapter on the independence struggle. I just found this on Google Books katika kitabu hicho, kuanzia ukurasa 108. Kwahiyo si kweli kwamba hakupewa credit. Pia Appendix ya Mohamed Said iliyotajwa huko nyuma kwamba iko katika kitabu cha Mwakikagile, Life in Tanganyika in The Fifties, haiko katika kitabu hicho. Iko katika katika kitabu hiki, Nyerere and Africa: End of an Era. Appendix hiyo ni "Mwalimu in 1950s Dar," kurasa 635 - 641.
Soma kuanzia ukurasa 107 kuhusu "background and various perspectives" Mwakikagile alizotumia kuandika chapter ya independence struggle:
"All this background, and various perspectives, have collectively constituted a veritable source of information which has been indispensable in writing this chapter on the early days of the inpdendence struggle in Tanganyika. Complementing my work on the subject is some material, including some names of the veterans of the independence struggle, I obtained from some of the Swahili articles written by Mohamed Said in one of the Islamic newspapers in Tanzania, An-Nur. But I have not read his book on the role Muslims played in the struggle for independence....
Even he himself has mentioned the names of some Christians who - together with the Muslims - were leading figures in the independence struggle from the beginning in Dar es Salaam and in other parts of Tanganyika. I have included those names in this chapter. I already knew many of them even before I read his articles which he wrote in Swahili in the Muslim newspaper I have mentioned here. But I have also obtained from his articles some of the names I did not know.
His articles in Swahili also include other details about the early days of TANU in Dar es Salaam which I have incorporated into this chapter but in a modified way to conform to my observations and analysis.
I have also included in the appendix his article, "Mwalimu in 1950s Dar," published in The East African, Nairobi, Kenya, 12 October 2008. I have done so in order to provide another perspective on the subject even though I don't agree with everything he has written including some of his analyses and conclusions.
But the article provides some background information and some of the names of the important figures in the independence struggle in Tanganyika since the fifties. It therefore serves a useful purpose even if it does necessarily complement my work in terms of factual analysis. It also provides readers with an opportunity to compare and contrast what has been written about the early days of the independence struggle by different people including Mohamed Said himself, me, and many others who share or don't share his or my perspective and analysis of the subject which is sometimes highly contentious especially when it's tainted with religious bias.
Another article by Mohamed Said which he wrote as a review of his own book highlights the role of Islam in the struggle for independence. He contends that the role of Islam in the struggle has been ignored. The article, "Islam's Role in Tanzania's Independence Struggle," was published in The East African, 19 April 2009. He states in the article about his book:
"The book ventures into the uncharted terrain of Islam as an ideology of colonial resistance, depicting the central role of Muslims in the struggle against the British, a topic still considered a no-go zone in Tanzania."
Source:
Google Books - Nyerere and Africa: End of an Era, 2010, pp. 107 - 109.
Mohamed Said
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Shwari,
Ahsante kwa yote.
Swala halikuwa ''credit'' na halitapata kuwa hili katika maandishi yangu.
Wala sitapenda kuzungumza kuhusu mchango wa Waislam katika uhuru
wa Tanganyika.
Kila mnakasha unavyosonga mbele ndivyo unavyopoteza kiini cha kitabu
changu.
Kwa mukhtasari kitabu changu kinaitwa: ''The Life and Times of Abdulwahid
Sykes (1924 - 1968) The Untold Story of the Muslim Struggle Against British
Colonialism in Tanganyika.''
Kitabu kimeeleza ule mchango wa Waislam katika uhuru wa Tanganyika, mchango
ambao haukupatwa kuandikwa popote.
Hii ndiyo ''theme'' ya kitabu changu.
Kitabu kimewaudhi na kuwaumiza wengi.
Nimezungumza mengi humu na naamini wengi wamefaidaka kwa kusoma yale ambayo
hawakupata kuyajua au kuyasikia hata siku moja.
Mohamed Said
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Son,
Ndivyo unavyoona wewe?
Siwezi kukuzuia kufikiri upendavyo.
Tuvute subira tuone.
Mohamed Said
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MM,
Tuendelee na darsa.
Nimesoma vyanzo na rejea nying sana.
Katika vyanzo nimekuta makaratasi mengi yapo katika majumba na mikononi mwa
watu.
Nyaraka hizi ni muhimu na nimezisoma na kuzitumia katika utafiti wangu.
Mimi binafsi zimenishangaza.
Hebu angalia hii hapa chini haya yalitokea mwaka 1968:
Hizi nyaraka kwa hakika zitatoweka na hazitapatikana tena kwa hifadhi katika Nyaraka
za Taifa.
''Kleist preserved this history through his own pen.
And it was from Kleist's pen that many years after he had passed away that we now
have an accurate account of those days long passed.
Before he died on 23 May 1949 my father left behind his memoirs in his long flowing
Germany handwriting picked from a Germany school he attended in Dar es Salaam,
as a child in early 1900s.
These memoirs [1] were later revisited by Abdulwahid my elder brother with his
daughter Aisha Daisy Sykes, then an undergraduate student at Dar es Salaam University
under the tutelage of Illife the renowned historian from Cambridge University.
A month before he died on 12 October 1968 Abdulwahid had had already assisted Daisy
to complete her research assignment of prominent Africans in Tanganyika for a history
seminar on the life of her grandfather.
The aim of this project was to document the life history of our father, Kleist Sykes and
his achievement in politics, education and business.
It was from his diaries, personal papers as primary sources and with the assistance of
Daisy that Iliffe was able to research and write accurately on African Association and
early colonial politics.[2]
This work was submitted to the History Department ofUniversity of Dar es Salaam in
September 1968.
It was later published in 1973 in a book edited by Illife.[3]
It is a pity that Abdulwahid who was the main informant on the biography did not leave
to see the fruits of his work.
Prior to publishing of my father's biography, little was known about the founding fathers
of the African Association.''
[1] A.D. Sykes "The Life of Kleist Sykes," University of Dar es Salaam Ref. No. JAN/HIST/143/15.
[2] See John Illife: A Modern History of Tanganyika, Cambridge University Press, London, 1977;
Also "The Role of the African Association in the formation and Realisation of Territorial Consciousness
in Tanzania." Mimeo, University of East Africa Social Sciences Conference 1968.
[3] Illife Modern Tanzanians, (ed), East African Publishing House, Nairobi, 1973.
Mohamed Said
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Nguruvi3,
Tuendelee na mjadala:
Mapema mwaka wa 1930 katika juhudi za kuikiimarisha chama,
Kleist akawa anasimamia ujenzi wa jengo la makao makuu ya
African Association, New Street (sasa Mtaa wa Lumumba) ambalo
wananchi walikuwa wakijenga ofisi yao kwa kujitolea nguvu zao
wenyewe.
Hili ndilo jengo ambalo TANU ilikuja kuzaliwa tarehe 7 Julai, 1954.
Nyumba hii ipo hadi leo ingawa si kama ilivyojengwa hapo hapo
mwanzo.
Hivi sasa jengo hilo ni katika majengo ya hapo mwanzo makao
makuu ya Chama Cha Mapinduzi (CCM) na hivi sasa ni ofisi yake
ndogo.
Ile nyumba ya zamani ilikuwa imejengwa kwa chokaa, udongo na
mawe kama ilivyokuwa desturi ya ujenzi wa wakati ule.
Chokaa ndiyo iliyokuwa ikitumika badala ya sementi.
Akiwa bado mtoto mdogo, Abdulwahid anakumbuka kumuona
baba yake na wenzake wakijenga nyumba hiyo kwa kujitolea
siku za Jumapili.
Vilevile alimuona baba yake akifanya mikutano na akishughulika na
uongozi wa harakati za Kiislam na vyama vya wafanyakazi.
(Kutoka ''Maisha na Nyakati za Abdulwahid Sykes...'')
Kuna picha ndani ya kitabu ya ufunguzi wa jengo hilo iliyopigwa 1933
Gavana Cameron yupo pamoja na Kleist, Mashado Plantan, Mwalimu
Mdachi Shariff na wanachama wengine wa African Association.
Cecil Mtola alikufa mwaka 1933 na Mzee bin Sudi akachaguliwa kushika
nafasi yake.
Mohamed Said
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Mkandara,
Umeandika mengi.
Nitajibu machache.
Kisa cha Sheikh Suleiman Takadir na cha Sheikh Hassan bin Amir
ni vitu tofauti sana.
Inaelekea hujui historia yetu na ninaposema yetu nakusudia Waislam
baada ya uhuru.
Nimeeleza kwa urefu sana haya yote katika jamvi hili huenda yamekupita.
Kuhusu kutembelea makaburi...
Abdu Sykes kazikwa Makaburi ya Kisutu.
Haya ndiyo makaburi yetu.
Wapenzi wetu wengi wamelala pale.
Ni kawaida kila tuendapo kuzika huwa tunawarehemu maiti zetu.
Mohamed Said
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Mag3,
Kama ulinitukana ni jana.
Samehe sabini mara sabini.
Tuendelee na darsa.
Umemtaja Martin Kayamba.
Humjui Kayamaba.
Kayamba alikuwa kibaraka wa Waingereza.
Msikililize Erika Fiah anasema nini kuhusu Martin Kayamba:
In a cruel and cynical obituary on the death of Martin Kayamba,[1] Fiah lamented that Africans did not benefit from Kayamba's education nor from his post as a clerk to Assistant Chief Secretary. [2]
[1]See Iliffe, ‘The Spokesman: Martin Kayamba' in Iliffe (Ed), Modern Tanzanians, op. cit. pp. 66-94.
[2] Kwetu, 29 June, 1940.
Msome tena Kayamba kama nilivyomueleza katika kitabu changu:
Many Bondei went to Makerere College and when nationalist politics began after the Second World War, the Bondei dominated the colonial civil service. Tanganyika's wheel of history has been rolled by several Bondei; prominent among them were Martin Kayamba, the colonial conformist;[1] the uncommitted George Magembe; the radical and uncompromising nationalist, Stephen Mhando; and his patriotic young brother Peter.
[1] See the autobiography of Martin Kayamba, ‘The Story of Martin Kayamba Mdumi, MBE, of the Bondei Tribe', in Margery Perham, Ten Africans, pp.175-272.
Katika hicho kumueleza Martin Kayamba katika ''The Spokesman...'' Illife anaanza kwa kusema kuwa mtu yoyote aliyejikomba kwa Waingereza aliitwa Martin Kayamba.
Sasa leo ni bahati mbaya sana kuwa wewe umemleta mtu mwenye sifa kama hizi jamvini.
Ni wazi hukuwa unamjua.
Tuendelee sasa hebu soma hapa chini kuhusu hicho chama chake:
[TABLE="class: MsoNormalTable"]
[TR]
[TD]'''Associations purported to have been formed to safeguard workers' interests had existed since early 1930s despite having introduced the Trade Union Ordinance of 1932, the colonial government was still very hostile to organised collective action of the working class. [1]
But this did not deter workers from fighting for their rights.
None of the unions or associations that were formed aroused the consciousness of the working class in Tanzania as the dockworkers did in Dar es Salaam.
There was a very big difference between the Tanganyika Territory Civil Servants' Association (TTACA), founded in 1922 by Martin Kayamba, and the Dockworkers' Union, both in leadership and in direction.
TTACA was a harmless genuine welfare association, free from any conflict with the colonial administration.
It was ‘a club for clerks and teachers, with newspapers and a football team, encouraged by the government'. [2]
This association and others of similar nature formed and led by the educated elites did not achieve much.[3]
[/TD]
[/TR]
[TR]
[TD="width: 601"]
Just as historians have ignored the pioneers of nationalist movement before 1954, the official history of the labour movement in Tanganyika begins after 1955.
[/TD]
[/TR]
[/TABLE]
[1] See Helge Kjeshus, Labour in Tanzania, (Dar es Salaam, 1977), passim.
[2] Iliffe, ‘Tanzania Under British Rule' in B.A. Ogot and J. Kieran (Eds) Zamani: A Survey of East African History, East African Publishing House, 1968 p. 22 quoted in African Studies Working Paper No. 8, April, 1979, by G.W. Reeves.
[3] See E.A. Mang'enya, Discipline and Tears, Dar es Salaam, 1984 p. 231.
Mzee Mwanakijiji
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Sykes alikuwa anataka kuandika kuhusu Waafrika walioshiriki katika harakati za Uhuru au alitaka kuandika kuhusu mchango wa Waislamu katika harakati za Uhuru? Maana hapo juu sioni suala la dini katika nia ya Abdulwahid Sykes; unless sijakupata vizuri.
zomba
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Unauliza hivyo halafu unachakachuwa:
Hii ndio orijino, kabla hujachakachuwa:
Hili lako wewe:
Sasa wewe useme, hiyo inatamkika ki rahisi umeitowa wapi? Nyerere hakuisema hiyo au aliisema Yericko Nyerere akaiondoa?
Halafu hakuna TAU hapo kama ulivyozuwa wewe, nikuletee bandiko? anza na hii, mimi hupenda kwenda tartiiiibu.
Kuhusu swali lako kuhusu Mohamed Said na mimi, hujuwi kuwa mpaka leo tunangoja alichoahidi Yericko Nyerere? unaonesha ni mfupi wa kukumbuka.
Kapu hiloooo ohhh kapu hilo - chakacha Tanga.
Psss, unajuwa kuwa kile chama kilikuwa cha beni Tanga? na vingi vilikuwepo kabla na baada na vyote vikaja kumezwa na AA? hilo naona lilikushida kuandika, au hulijuwi?
zomba
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By Mkandara
sasa iweje watu mchague baadhi ya majina ya watu kuyatolea mifano?
Hapo ndio ilitakiwa wewe, kwa kuwa umeyaona mapungufu, uchukuwe kalamu uje na majina ya wote uandike historia ipasavyo. Unangoja nini?
Mohamed Said anasema ameona na amepata hamasa ya kuandika baada ya kuona wazee wake hawakuandikwa na historia ya Kivukoni na nyinginezo. Kaamuwa kuchukuwa kalamu kuzipitia nyaraka tofauti za wazee wake na nyinginezo na kuandika, leo kitabu chake kina miaka 15 na toleo la tatu, na InshaAllah kitakuwa na matoleo mengine mengi zaidi kwani kila siku zinavyokwenda ndio wengi wanazidi kukijuwa.
Wewe unaona kuwa ni baadhi tu walioandikwa, jee, historia ya kivukoni iliwaandika wote? jee, historia ipi iliyowaandika wote? jee wewe unaeona wameandikwa "baadhi" tu unangoja nini?
"Kasumba" ni mhadarati na ulevi. Mimi huiita "ubaguzi wa ujinga".