Showing posts with label makala. Show all posts
Showing posts with label makala. Show all posts

Saturday, 17 February 2018


Ndugu Msomaji,

Fuatilia hapa In Sha Allah tutajitahidi kuweka mambo yanayosibu nchi yetu toka tupate uhuru mwaka 1961...

Ninaandika kitabu kuhusu siasa za Tanzania na jinsi dini inavyotawala hisia za watawala walio madarakani. Katika sura moja ninaeleza namna Jakaya Mrisho Kikwete alivyoweza kufanya kampeni kwa miaka kumi na hatimae akaweza kuchaguliwa kuwa rais...lakini haikuwa kazi nyepesi kwa mara ya kwanza 1995 alipojaribu juhudi zake zilipata upinzani wa chinichini..

Nakuwekea hapa msomaji yale niliyoandika katika mswada wangu.

Nia ni kuangalia ni kweli Mwalimu Nyerere aliacha taifa lisilo na udini, lenye mshikamano wa kweli na umoja?:

''But before the conference Kikwete went on record to complain that the secretary of the party Dr. Lawrence Mtazama Gama, a Catholic, and hailing from the south like Mkapa was undermining his campaign on religious grounds.  

Nyerere who had earlier and eloquently promised him that he would take care of religious sentiments for Kikwete, was suddenly dead silent.

For a time it seemed as if the party was to engulf into a religious crisis involving its own top leadership. Religion was a sensitive issue and CCM had always maintained that the party did not discriminate its members on religious grounds.

The conflict between Kikwete and Gama was an embarrassment to the party.  In a strange turn of reconciliation effort CCM issued a statement that Gama had apologised to Kikwete. 

It is a pity that Kikwete did not reveal what religious issue became the source of conflict that the party had Gama to apologise.

The thought of Gama apologising to Kikwete was a humiliation to Gama not only because of his seniority but because of other factors...''

Hii ndiyo hali ilikuwapo wakati Kikwete na Mkapa wanaelekea Dodoma kwenye mkutano wa Halmashauri Kuu ya CCM itakaochagua mgombea wa CCM.

Hapa Khalfan Mrisho Kikwete, Muislam alikuwa anakwenda kupambana na Benjamin William Mkapa Mkatoliki mfuasi wa kanisa lenye nguvu kupita kiasi Tanzania...

Fatilia ukarasa huu kwa mengine In Sha Allah...

''Mkapa was forced to pick his campaign committee from people outside the inner circle of the party. 

Two newspapers publishers were in his committee Damian Ruhinda and Jenerali Ulimwengu. 

The special NEC Conference convened to elect one CCM member to stand for presidential candidate elected Jakaya Mrisho Kikwete in the first round with Mkapa coming close second and Msuya was last.

But since he had not commanded an absolute majority voting had to be repeated.

There was tension in the conference hall as CCM delegates voted to choose between Kikwete and Mkapa.

Christians were heard to whisper to each other that they should not again allow a Muslim to govern the country, never again they whispered to each other.

And when Mkapa won hymns were sung.''

Huu ndiyo ukweli wa siasa za Tanzania... dini haichezi mbali.

Lakini ili ndugu mfuatiliaji upate picha halisi ya nini kilikuwa kinafanyika nyuma ya pazia itabidi nimlete mgombea mwingine aliyekuwa mwanachama wa CCM...

Prof. Kighoma Abdallah Ali Malima...

''The difference between Prof. Malima and Kikwete was that, while Kikwete really believed that he was a serious candidate for NyerereProf. Malima knew Kikwete was thrown into the race by the Christian lobby to block him.

The rule of the game was to play a Muslim against a Muslim. But Kikwete was too naive to understand that.

His background had not prepared him to understand the intricacies of the politics of Tanzania as it relates to dealing with Islam and Muslims.

If he had taken some time to think long and hard he would have realised that if experienced people like Malecela, Msuya and Kolimba were not seen as fit to rule the country despite of their long service to the country which span more than three decades how possible could he supersede them and be a better candidate than those old guards?''

Marehemu Malima alikuwa akihadithia mkasa huu wa mkutano wa Dodoma wa kuwafanyia usaili wagombea hakika akinitoa machozi kwa kucheka.

Si kama yale aliyokuwa anahadithia yanachekesha hivyo bali kwa vile mtu unavyoweza kushangaa inakuwaje watu wazima wakachezewa vile na Nyerere na wao wasijijue kama wanachezewa. 

Malima alikuwa akinichekesha pale alipokuwa anasema yeye alipoingia kuhojiwa kamkuta Nyerere yuko ubavuni kwa Mwinyi utadhani wamekaa kiti kimoja.

Ilikuwa lazima Kikwete aletwe kugombea vinginevyo wagombea wote wangekuwa Wakristo ukimtoa marehemu Prof. Malima. Hali ingelikuwa vile ingekuwa lazima Prof. Malima wamchague ama sivyo Waislam wangelikuwa hawamo katika mbio za kwenda Ikulu.

Sasa Nyerere hakuweza kucheza na shilingi chooni. 

Prof. Malima na Mkapa washindane...hakuweza kutabiri matokeo kwani Prof. Malima akipendeza sana kwa umma wa Waislam...sababu za kupendeza huko ni kuwa Prof. Malima allijtolea kuiasa serikali kuwa kuna ubaguzi wa kidini dhidi ya Waislam nchini petu.

Turudi mwanzo tulikoanzia...

Rais Kikwete anasema, ''Mzee Nyerere yule ametuachia Taifa moja, lililoungana, lenye umoja, lenye amani na mshikamano...'' (Mwananchi Ijumaa, Aprili 18, 2014).

Hiyo hapo juu ni picha ya ya nchi yenye amani na mshikamano?

Jibu utakuwanalo wewe msomaji.

Waislam bila kificho wametembea nchi nzima kuwaeleza wananchi kuwa Tanzania inaendeshwa na Mfumo Kristo na Waislam wanabaguliwa toka uhuru upatikane. Kwa kauli hiyo hapo juu ya Rais Kikwete ni kuwa kapuuza kilio cha Waislam.

Kwake yeye hakuna dhulma na Waislam ni waongo kwani wao na Wakristo wote wana fursa sawa. Kanisa linatumia vyombo vya ulinzi kama jeshi lake binafsi. Waislam wanapigwa ndani ya misikiti na kufunguliwa kesi za kubambika.

Kovu la Mwembechai la mwaka 1998 bado halijapona. Waislam wamesingiziwa kuwa ni magaidi na askari wemeingia katika vijiji vyao kuwapiga na kuwaua na misikiti yao kuchomwa moto.

Haya yametokea Kilindi na jambo la kusikitisha vyombo vyote vya habari vimekataa kuandika habari hizi.

Binafsi nimezungumza na vyombo vya habari vya kimataifa na kuwapa picha za video kuonyesha unyama waliofanyiwa Waislam.

Wamekiri kuwa hakika dhulma imetendeka lakini hakuna hata chombo kimoja kilichokuwa na ujasiri wa kufanya kitu.

Majuma mawili yaliyopita Masasi Waislam wameingiliwa msikitini baada ya sala ya Ijumaa na kupigwa kwa kusingiziwa ati wamemtukana Yesu.

Baada ya kipigo hicho wamfunguliwa kesi ya uchochezi. Swali la kujiuliza ni hili kwa nini Waislam hawapelekwi mahakamani ila sisi ni kupigwa kisha ndiyo tunafikishwa mbele ya vyombo vya sheria?

Ndugu msomaji hii ndiyo amani aliyotuachia chembelecho Rais KikweteMzee Nyerere? Hili ndilo taifa moja, lililoungana, lenye umoja, lenye amani na mshikamano? 

Rais Kikwete kipi kinamfanya ajifanye kuwa haujui ukweli?

Monday, 22 January 2018

''Anaandika,'' Ridhwani Kikwete

Serikali yetu isipobadilika miaka yake (5) mitano itaisha kwa kufanya Uchaguzi kila mwezi.
Maana suala la chaguzi za marudio kila kuitwapo leo limegeuka kuwa Big Deal kwa CCM kwa minajili ya kufanya Spining.

Wakati wananchi hawana uhuru kupata habari za Bunge live kwa kisingizio cha kubana matumizi,  leo gharama za kuendeshea,  uchaguzi wa marudio Kinondoni peke yake unaigharimu serikali 1 bn Tsh. 

Hata kama wabunge na madiwani wa upinzani wanakipenda sana chama chetu na wanatamani sana kumuunga mkono Mhe Rais John Pombe Magufuli,  hebu tusiwapokee,  tuwaambie "Kaeni huko mtahamia 2020" ili fedha hizi tuzipeleke kwenye miradi ya maji,  umeme,  na elimu.

Leo hii wananchi wangu wa Chalinze hawajui ni lini dawa zitaletwa kwenye Zahanati, Vituo vyao vya Afya na Hospital za Rufaa,  lakini Kila kukicha ni habari ni chaguzi za marudio.

Hebu CCM tujitathmini sana na huu muda tunaoupoteza kila mwezi kufanya chaguzi za marudio,  wananchi wana akili wanayaona haya. Tusipobadilika sasa 2020 watatuhukumu. 
Ridhiwani Kikwete
22nd Jan - 2018




Kuna watu unapowasoma katika hii mitandao ya jamii zile elimu zao za juu na vipaji ambavyo si vya kawaida vinajitokeza dhahiri lakini katika kasoro.

Nimesoma maneno aliyoandikwa mwandishi hapo juu akimtilia Mh. Ridhwani maneno ya kuzua katika kinywa chake. Ujuzi wa lugha na somo lenyewe la sayansi ya siasa hauna wasiwasi katika yale yaliyoandikwa. 

Lakini swali la kujiuliza ni kwa nini mtu anafanya hivi? 
Kuna tija gani katika propaganda na uongo kama huu?

Ninachoweza kusema ni kuwa na yeye katuletea Watanzania, ''Ridhwani Effect,'' ya kwetu.

Huyu mtu aliyeweka yale maneno akidai kaandika Ridhwani ni bingwa wa propaganda. Bingwa kwa kuwa alijua Ridhwani atakanusha. Akajua pia kuwa vyote vyote itakavyokuwa msomaji akisoma kanusho atataka vile vile asome hicho kinachodaiwa kimeandikwa na Ridhwani. Sasa hapa ndipo yeye alipopataka yaani habari ienee na uzito wa habari hiyo ni ile mantiki  iliyokuwa ndani ya ujumbe ule kuwa fedha zinapotezwa kwa mambo yasiyokuwa na umuhimu. Staili hii ya mambo kuenea inaitwa, "Streisand Effect." Google hiyo kupata mkasa mzima wa Barbra Streisand...

The Streisand effect is the phenomenon whereby an attempt to hide, remove, or censor a piece of information has the unintended consequence of publicizing the information more widely, usually facilitated by the Internet.


Raia Mwema 22-23 Januari 2018

http://www.mohammedsaid.com/2017/12/tunayojifunza-kutoka-kwa-sheikh-ahmed_30.html

Tuesday, 2 January 2018


Prof. Juma Mikidadi


SHEIKH PROFESA JUMA MIKIDADI MTUPA: Kutoka kuchunga mbuzi hadi udaktari wa falsafa ya Sheria na sharia
NA RASHID MTAGALUKA
Kama unadhani ipo siku utashushiwa mafanikio kutoka mbinguni mithili ya vyakula vya Manna na Sal-wa ambavyo Allah aliwashushia Wana wa Israeli enzi za Nabii Musa (amani ya Allah imshukie), utakuwa umekosea!
Hilo ni somo kubwa tunalojifunza tunaposoma maisha ya Sheikh Profesa Dkt Juma Mikidadi Omar Mtupa, aliyewahi kuwa mchunga mbuzi na kuwa msomi wa kutegemewa mwenye Shahada ya Uzamivu (PhD) katika fani ya Sheria na Sharia kutoka Chuo Kikuu cha Edinburgh nchini Uingereza.
SHEIKH PROFESA JUMA MIKIDADI NI NANI?
Yeye ni katika wasomi wachache wa Falsafa ya Sheria na Sharia (Legal Philosophy & Islamic Law) hapa nchini na ukanda mzima wa Afrika ya Mashariki aliyezaliwa Deta, kijiji cha Mbwela, wilaya ya Rufiji (sasa Kibiti) mkoani Pwani Julai 7, 1949 akiwa ni mtoto wa nne kati ya watoto 14 wa marehemu baba yake.
Katika mahojiano naye nyumbani kwake Mkundi, Manispaa ya Morogoro hivi karibuni, Prof Mikidadi alinambia, akiwa na umri mdogo, kabla hata hajaanza shule, alilazimika kufanya kazi ya uchungaji mifugo kwa sababu watoto wawili wakubwa wa Mzee Mtupa walikuwa wanawake na mwingine, kaka yake, alikuwa masomoni.
“Nilichelewa kuanza masomo yangu ya sekula kutokana na kibarua cha uchungaji mbuzi na kondoo wa marehemu mzee, ila kaka yangu aliyekuwa akisoma Dar es Salaam aliacha akarudi nyumbani ili mimi nami nianze kusoma, akaniokoa na kazi ya uchungaji mbuzi,” alisema huku akiangua kicheko.

SAFARI YAKE YA KIMASOMO
Sheikh Prof. Mikidadi alianza masomo mwaka 1957 katika Shule ya Msingi Mbwela hadi darasa la nne alipopelekwa Shule ya Kati (Middle School) ya Manerumango, Kisarawe mkoani Pwani. Akiwa darasa la sita, alihama kutoka Shule ya Kati Manerumango, Kisarawe na kuhamia Shule ya Kati Utete ambako alimaliza darasa la nane mwaka 1964 na kufaulu mitihani yake yote.
Mwaka 1965 Sheikh Prof. Mikidadi alijiunga na Shule ya Indian Sekondari (sasa Azania) kwa ajili ya darasa la tisa. Hata hivyo, ada ya shilingi 900 kwa mwaka ilikuwa kubwa mno kwa hali ya maisha ya mzee wake ambaye hakuwa muajiriwa wa serikali. Hivyo, akiwa kidato cha pili aliomba uhamisho kwenda Shule ya Sekondari Mpwapwa, Dodoma ambako alimaliza kidato cha nne mwaka 1968 na kurudi Mbwela kuendelea na masomo ya dini.
“Elimu yangu ya dini ya awali niliipata kwa baba yangu mzazi ambaye alifungua madrasa kubwa mara baada ya kurudi Zanzibar alikokwenda kusoma kwa Sheikh Hassan bin Amir Al Shirazy miaka hiyo kabla hatujazaliwa.Hivyo wakati nikisubiri matokeo ya kidato cha nne, nikawa naendelea kusoma na kufundisha wenzangu Qur’an, Hadithi, Fiq’h na kadhalika” alisimulia Sheikh Prof Mikidadi.
Kwa bahati, Sheikh Mikidadi alichaguliwa kwenda kusomea ualimu katika Chuo cha Chang’ombe jijini Dar es Salaam ambako alijifunza mbinu nzuri za kufundisha pamoja na kufundishwa Sayansi mpya (New Science) kwa shule za msingi. “Mpango ule wa sayansi mpya ungeendelea, nchi isingekuwa na uhaba wa wataalamu wa sayansi shule za msingi hadi vyuo vikuu, sijui hata serikali waliuuaje mpango mzuri wa elimu kama ule,” alisema kwa mshangao.
Alipomaliza chuo na kuhudhuria mafunzo ya Jeshi la Kujenga Taifa kwa mujibu wa sheria, Profesa Mikidadi aliajiriwa na Wizara ya Elimu kwenda kufundisha katika Shule ya Msingi Ndundunyikanza, Rufiji mkoani Pwani, kisha alihamishwa Kihongoroni, Mbwela karibu na kwao ambako alipangwa kuwa Mwalimu Mkuu Msaidizi na baadaye kupandishwa daraja kuwa Mwalimu Mkuu.
Miongoni mwa wanafunzi wake akiwa Kihongoroni ni pamoja na Abdul Jabir Marombwa, Mbunge wa Kibiti aliyemrithi baada ya Prof Mikidadi kuachia jimbo hilo mwaka 2005.
Baada ya miaka miwili, Kihongoroni, Sheikh Prof. Mikidadi aliomba uhamisho kwenda kufundisha Dar es Salaam akilenga kujifunza zaidi elimu ya dini ya Kiislamu, jambo ambalo alifanikiwa na alipangiwa Shule ya Msingi Darajani. Kuishi Dar es Salaam ikawa ni fursa nyingine ya kusoma zaidi Misingi ya Qur’an, Fiqh, Hadithi na lugha ya Kiarabu, mmoja wa walimu wake akiwa ni Katibu Mkuu wa kwanza wa Bakwata, Marehemu Sheikh Muhammad Ali Al-Buhriy.
Aidha, Sheikh Prof Mikidadi pia alisoma kwa wanafunzi waliokuwa wakisoma Markaz ya Chang’ombe ambayo ni sehemu ya Chuo Kikuu cha Azhar Sharif cha nchini Misri, na alimtaja Sheikh Jabir Katura kuwa ni miongoni mwa wanafunzi waliomsaidia sana kupata vitabu.
Kutokana na watu kufuatilia juhudi zake, mwaka 1971/72 Baraza Kuu la Waislamu Tanzania (Bakwata) chini ya Sheikh Mkuu, Mufti Hemed Bin Jumaa Bin Hemed, lilimuomba kutoka Serikalini ili akafundishe katika Shule ya Sekondari ya Kinondoni Muslim.
“Kutokana na uchapaji kazi wangu, nilipandishwa na kuwa Makamu Mkuu wa Shule kabla sijapata ufadhili wa kwenda Saudi Arabia mnamo mwaka 1972 kusoma masomo ya dini katika Chuo Kikuu cha Kiislamu cha Madina,” alisema.
Profesa alianza kusoma lugha ya Kiarabu kwa miezi sita, na alipofaulu vizuri alipelekwa moja kwa moja katika kitivo cha Sheria.
Kwa mujibu wa Profesa, alisoma masomo mengi yakiwemo Qur’an, Hadithi, Lugha ya Kiarabu na alimtaja msomi maarufu nchini humo ambaye alipata kuwa Mufti wa Saudia, Sheikh Abdulaziz bin Abdallah bin Baz kama mwalimu aliyechangia mafanikio yake makubwa ya kielimu.
“Ingawa alikuwa kipofu, alihifadhi Hadithi nyingi kama siyo zote alizokuwa akitufundisha pale Chuo Kikuu kiasi kwamba, sisi wazima tulikuwa tukikosea kuzisoma, yeye alikuwa akisahihisha,” alisifu.
Alipomaliza Shahada yake ya kwanza mwaka 1979 alirejea nyumbani Tanzania na kuripoti Wizara ya Elimu. Hata hivyo, Bakwata waliendelea kumng’ang’ania arudi kwao aongoze Idara ya Elimu iliyohitaji msomi kama yeye. “Nilirudi Bakwata na kupangiwa nafasi ya Katibu wa Idara ya Elimu Makao Makuu hadi mwaka 1982 nilipopata tena ufadhili kutoka kwa taasisi ya Mfalme Faisal (King Faisal Foundation) kwenda Riyadh kusoma Shahada yangu ya pili,” alisimulia.
Alipofaulu mtihani wake wa usaili mjini Riyadh aliambiwa aende Kampasi ya Madina akaanze kusoma kozi mpya ya Falsafa ya Sheria (Legal Philosophy) ambayo kwa maelezo yake haikuwa na wanafunzi wengi.
“Kwa kuwa nilichelewa kozi hii kwa miezi mitatu nyuma, nilijitahidi kujisomea hadi mwalimu wetu mmoja alipogundua mimi naelewa vizuri lugha ya Kiingereza, aliniteua kuwa mkutubi katika maktaba ya Chuo, jambo lililonisaidia kusoma zaidi kila kitabu kilichokuwemo kwenye maktaba ile,” alisema huku akicheka akifananisha hali ile na Fisi aliyepewa ulinzi wa ngozi za mbuzi!
Mwaka 1985, Sheikh Prof Mikidadi alihitimu shahada yake ya pili. Ufaulu wake mzuri ulimpelekea mmoja wa walimu wake kumshawishi akatafute Chuo nchini Uingereza kwa ajili ya PhD ya Falsafa ya Sheria.
“Ili uweze kukubalika kusoma ngazi hiyo ya elimu, ilikuwa lazima ufaulu mtihani wao wenye maswali 200 kwa dakika 30 tu, nilijitahidi na hatimaye nilifaulu na hivyo mwaka 1987 nilianza masomo yangu katika fani ya Falsafa ya Sheria ya Kimagharibi na Sharia za Kiislamu (Legal Philosophy & Islamic Law) katika Chuo Kikuu cha Edinburgh nchini Uingereza,” alibainisha.
Mwaka 1989, Prof. Mikidadi alimaliza masomo yake na kurejea nchini. Alikwenda Chuo Kikuu cha Dar es Salaam kutafuta ajira lakini alikosa kwa kuwa wakati huo chuo hicho hakikuwa na Kitivo cha Falsafa ya Sheria na Sharia.
Mwaka 1991 alifanikiwa kupata kazi ya kufundisha katika Chuo Kikuu cha Nairobi, Kenya ambacho kilikuwa na kitivo hicho mpaka mwaka 1994 alipoomba likizo.

NAMNA ALIVYOINGIA KWENYE SIASA
Mwaka 1994 akiwa Chuo Kikuu cha Nairobi, aliitwa na wazee wa Kibiti ili akagombee ubunge wa jimbo hilo jipya ambalo awali lilikuwa ni sehemu ya jimbo la Rufiji.
Alisema haikuwa rahisi kuwakatalia wazee hao walioonesha imani naye. Katika kinyang’anyiro cha uchaguzi Mkuu wa kwanza wa vyama vingi mwaka 1995, Prof Mikidadi alishinda ubunge na aliliongoza jimbo hilo hadi mwaka 2005 alipoamua kwa hiyari yake kuachana na kazi hiyo na kurejea darasani kufundisha.
Akiwa Mbunge wa kwanza wa jimbo la Kibiti linalozungukwa na visiwa 16 Sheikh Prof Mikidadi alifanikiwa katika mambo mengi ikiwemo kuimarisha elimu, afya na miundombinu, ingawa alikiri katika baadhi ya maeneo hakukamilisha mahitaji na matarajio yake mwenyewe na wananchi wake.

KWA NINI ALIACHA UBUNGE
Nilitaka kujua sababu iliyomfanya Sheikh Prof Mikidadi aache kuwania tena ubunge wakati wanasiasa wengine ‘wanakomaa’ zaidi ya miaka 20.
“Kulikuwa na sababu tatu za msingi. Kwanza Afya yangu haikuruhusu kuendelea na kazi ya ubunge, ukizingatia ni kazi ya kuwazungukia wananchi kila mara. Pili ilikuwa tayari vijana wa kushika nafasi hiyo wapo, na mimi sikuona haja ya kung’ang’ania. Na tatu, nilipata taarifa ya kuyumba kwa Kitivo cha Falsafa kule Chuo Kikuu cha Nairobi, kwa hiyo nilikusudia nirudi kuendelea na kazi yangu niliyoisomea,” alibainisha.
Hata hivyo, wakati akijiandaa kwenda Nairobi, aliombwa na watu anaowaheshimu aache kwenda kujenga nyumba ya wenzake wakati yake inaporomoka, akimaanisha alitakiwa akafundishe kwenye Chuo Kikuu kipya cha Waislamu cha Morogoro (MUM).
Alikubaliana na fikra hiyo na kuanzia mwaka 2006 Sheikh Prof Mikidadi alianza kazi MUM kama Mhadhiri wa muda mfupi katika Idara ya Sheria na Sharia, na ilipofika mwaka 2007 aliajiriwa na kukabidhiwa Kitivo cha Sheria na Sharia kama Mkuu wake, kazi aliyoitumikia mpaka mwaka 2013 alipoomba na kupewa likizo kutokana na kutetereka kwa afya yake.

ALIVYOUPATA UPROFESA
Sheikh Prof Mikidadi alisema uprofesa katika mchakato wa elimu unaweza kuwa mzunguko mrefu sana au unaweza kuwa mfupi sana, inategemea na jitihada za muhusika katika kufanya tafiti mbalimbali ndani na nje ya nchi.
Aidha, alisema mbali ya tafiti, uandishi wa vitabu na machapisho mbalimbali yanayoweza kutumika kama rejea kwenye taasisi za elimu na nyinginezo, kunaweza kukamfanya msomi afikie daraja la uprofesa.
“Kwa upande wangu imenichukua miaka zaidi ya 10 kukamilisha tafiti na uandishi wa vitabu katika fani yangu ya Falsafa ya Sheria na Sharia ambayo hapa nchini sina hakika tuko wangapi, lakini idadi yetu ni ndogo sana,” alisema.

ANAZUNGUMZIAJE MITAALA YA DINI TANZANIA
“Kwa kweli mitaala ya dini hapa kwetu haijakaa vizuri, hivyo ni vema wadau wote wa elimu ya dini ya Kiislamu wakajadiliana kwa maslahi mapana ya kizazi hiki na kijacho,” alishauri Sheikh Prof Mikidadi.
Prof Mikidadi pia alitoa wito kwa wasomi wa dini ya Kiislamu wakutane na kupeana majukumu ya kufanya utafiti katika fani yao ili kupata majibu yatakayoisaidia jamii ya Waislamu kuendelea kuwa Umma mmoja. Sheikh Prof Dkt Juma Mikidadi Omar Mtupa ameoa na ana watoto 12.



Kulia: Dr, Ramadhani Dau, Rostam Aziz, Adam Malima, Sheikh Talib,
Prof. Juma Mikidadi na Mohamed Said Eid El Fitr, Masjid Maamur
21 February 1996

Friday, 22 December 2017


Utangulizi

Mh. Zitto Kabwe

Mh. Zitto Kabwe ndiyo sasa nimejua kuwa ni mgonjwa na anahitaji kuaguliwa ila maradhi yanayomsibu ni maradhi mazuri kila mtu amuombe Mola amjaalie na sababu ni kuwa kwa kawaida maradhi hufifilisha mwili lakini maradhi haya badala ya kuchosha mwili hayo huujenga mwili ukawa imara na siha nzuri hasa ubongo. Mh. Zitto ni msomaji wa vitabu wa sifa. Mwaka jana aliweka orodha ya vitabu alivyosoma mwaka mzima. Nilimuonea wivu sana lakini ni ule wivu mzuri wa mimi kutamani niwe kama yeye si ule wa hasad wa kutaka neema ile ya usomaji imuodokee hata kama mimi sitoipata. Hii ni roho mbaya.

Leo mmoja wa marafiki wa Mh. Zitto kwa kuwa anajua mimi ni mpenzi wa vitabu ingawa si msomaji wa kiwango cha Mh. Zitto kanirushia makala aliyoandika Mh. Zitto (ambayo ndiyo hiyo hapo chini) kunionyesha orodha ya vitabu alilvyosoma rafiki yetu katika miezi kumi na mbili iliyopita. Nimeogopa sana nikajiambia huyu Zitto ni ‘’Jamal al Layl,’’ mkeshaji, akisoma usiku kutafuta elimu. Hii imenifanya nielewe kwa nini Bunge hukaa wima, likasimama na kutulia tuli kama maji mtungini wakati Mh. Zitto anachangia hoja yoyote Bungeni. Hakika akili mtu huzaliwanazo lakini kusoma kunaongeza sana maarifa.

Nimemtia Mh. Zitto katika orodha yangu ya watu nikiwausudu sana miaka na miaka kwa ajili ya maktaba zao na mapenzi yao ya vitabu na nitawataja lau si kwa mpangilio wa uzito wao. Naijua Maktaba ya Abdilatif Abdallah maktaba yake nimeiona London na Humburg, Mashaallah siwezi kuihadithia yataka mtu aishuhudie kwa jicho lake mwenyewe. Naijua maktaba ya Juma Mwapachu ingawa miaka mingi sijaoina na ya Walter Bgoya. Ukifika nyumbani kwa watu hawa unaweza kuonekana huna adabu jinsi utakavyokuwa unachakura vitabu safu na safu ukutani badala ya kutulia kweye kochi kama mgeni na hutoweza kuvimaliza vitabu hivi.

Napenda kuhitimisha kwa kusema kuwa zamani kidogo Juma Mwapachu alipata kuniambia kuwa Maktaba ya Baba wa Taifa, Mwalimu Julius Nyerere iliyoko Butiama ni ya kipekee. Itapendeza sana kama waheshimiwa wetu In Shaa Allah na wao watapata ugonjwa huu wa kupenda kusoma kama Mh. Zitto Kabwe Mbunge wa Kigoma, Mjini.
MS
Vitabu Nilivyosoma Mwaka 2017
Zitto Kabwe



Niliuanza mwaka kwa matumaini makubwa kuhusu usomaji wa vitabu. Mwezi februari Prof. Karim Hirji alinipa zawadi ya vitabu 11 na mimi mwenyewe nilinunua vitabu 12, lakini sikuweza kusoma vyote kutokana na ama kununua vitabu vipya kila ninaposafiri ama kuingiliwa na shuguli nyengine. Mwaka 2017 nimesoma vitabu 36 tu na vitabu viwili navisoma kwa pamoja kumalizia mwaka.

Wakati mwaka 2016 nilisoma vitabu vingi kuhusu udikteta na hususan namna udikteta mamboleo unavyotekelezwa nchini Urusi mwaka huu nilijikita sana katika kupanua wigo wa uelewa kuhusu itikadi ya Ujamaa. Kwamba mwaka 2017 ni miaka 50 ya Azimio la Arusha kulichangia sana kutoka vitabu vingi vinavyohusu Ujamaa au Wajamaa.

Mwaka 2016 nilisoma riwaya nyingi kuliko mwaka huu ingawa nimeendelea na kazi za Mankel na Grisham, pia nimesoma kazi za Ally Saleh ( moja nimeorodhesha na nyengine sijaorodhesha maana bado najisomea au nazirudia kuelewa muktadha wake).

Orodha yangu ya mwaka huu ni hii pamoja na maelezo kidogo.

Mwanasiasa Mjamaa wa Uingereza Jeremy Corbyn alinivutia mno mwaka 2017 na kuanza kusoma vitabu vilivyomwandika ili kumwelewa zaidi na kuelewa namna alivyofanikiwa kukichukua na kukiongoza Chama cha Labour cha Uingereza. Nilibahatika kukutana naye na tangu mwezi Februari amekuwa ni rafiki mkubwa sana. Kuwa na Mjamaa kama Kiongozi wa Chama Kikuu cha Upinzani kwenye nchi ya Magharibi, nchi ya G8 ni jambo kushangaza kidogo kwa dunia ya sasa ambayo kuna watu wanamini kuwa Ujamaa hauna nafasi tena. Nilimsoma sana Corbyn na pia Mjamaa mwengine Bernie Sanders wa Marekani. Hii ilinifanya nisome kitabu kingine kuhusu namna siasa zinavyobadilika kabisa katika nchi za Magharibi na kupelekea watu wenye misimamo mikali ya kulia na kushoto kuibuka. Emanuel Macron ambaye sasa ni Rais wa Ufaransa alishangaza dunia mwaka 2017. Hilo ndio kundi la vitabu 6 vya vyanzo.

1. Jeremy Corbyn: Accidental Hero
W Stephen Gilbert

2. The Candidate: Jeremy Corbyn’s improbable path to power
Alex Nunns

3. Corbyn: The strange rebirth of radical politics
Richard Seymour

4. Our Revolution
Bernie Sanders

5. The rise of the Outsiders: How mainstream politics lost its way
Steve Richards

6. The French exception: Emmanuel Macron-the estra ordinary rise and risk
Adam Plowright

Mwaka 2017 nilitumia muda mwingi kuelewa vizuri itikadi ninayoamini ya Ujamaa. Hivyo nilisoma vitabu kuhusu baadhi ya watu walioandika kuhusu au kujenga Ujamaa nyakati mbalimbali na sehemu mbalibali za dunia. Vitabu 10 vifuatavyo vinahusu Ujamaa na wajamaa. Katika kundi hili napendekeza kitabu cha Yanis Varoufakis kuhusu historia ya ubepari kwa watu wanaotaka kuelewa mfumo wa uchumi wa soko unavyofanya kazi.

7. Rosa Luxembourg or: The Price of Freedom

Jorn Schuetrumpf
8. My Life

Fidel Castro with Ignacio Ramonet
9. October: The story of the Russian Revolution

China Mieville
10. Marx’s Capital

Ben Fine and Alfredo Saad-Filho
11. 75 Years of the Communist Party of Vietnam

12. Liberalism and its discontents: Social Movements in West Africa b
Ndongo Samba (Ed)

13. Talking to my daughter about Economy: A brief history of capitalism
Yanis Varoufakis

14. The enduring relevance of How Europe Underdeveloped Africa
Karim Hirji

15. The contradictions of Capital in the Twenty-First Century
Jeremy S and Nicole R

16. Social Security works
Nancy Altman and Eric Kingson

17. 23 Things They Don’t Tell You about Capitalism
Ha-Joon Chang

Afrika ya Kusini bado inapiga hatua katika ukombozi wa kweli baada ya kuondoa ubaguzi wa rangi. Miaka 5 ya Nelson Mandela kama Rais inakuonyesha Madiba mwenye madaraka na namna aliyatumia kuanza kusuka jamii mpya. Suala la uteuzi wa mrithi wake ambalo limeendelea kuwa gumzo kwa miongo miwili nimeelezwa vizuri kwenye kitabu cha Dare not linger na baadhi ya maelezo yanafanana kidogo na maelezo ya kwenye kitabu cha Ramaphosa hapa. Ni kweli Mandela alimtaka Ramaphosa kuwa mrithi wake lakini alishauriwa tofauti na Rais mstaafu Kaunda na Rais mstaafu Nyerere kwamba Thabo Mbeki ndiye chaguo lao na Mandela akatii ushauri wa wenzake. Mambo ya sasa ya Afrika Kusini hasa kuhusu ufisadi na uongozi mbovu yanatia simanzi sana. Vitabu 5 vifuatavyo vinahusu Afrika Kusini na baadhi ya watu wake muhimu kwenye siasa za ukombozi na siasa za sasa.

18. Dare Not Linger: The Presidential Years
Nelson Mandela and Mandla Langa

19. A Simple Man: Kasrils and the Zuma enigma
Ronnie Kasrils

20. The President’s keepers: Those keeping Zuma in power and out of prison
Jacques Pauw

21. Ramaphosa: The Man who would be King
Ray Hartley

22. Woman in the wings: Nkosazana D Zuma and the race for the presidency
Carien du Plessis

Nimekuwa mfuatiliaji wa masuala ya mfumo wa kodi za kimataifa na namna baadhi ya nchi za visiwa zikiitwa Tax Havens zinavyotumika kuficha fedha chafu zinazotokana na ukwepaji wa kodi. Naheshimu kazi za waandishi wa habari za uchunguzi na Wabunge wenzangu katika kufichua namna dunia inaibiwa nan chi zinazoendelea kupoteza matrilioni ya fedha. Afrika peke yake inapoteza USD 50 bilioni kila mwaka kutokana na mfumo fyongo wa kodi za kimataifa. Vitabu hivi 2 vimenisaidia sana kuuelewa mfumo wa kodi za kimataifa na namna mabunge yanaweza kubomoa mfumo wa kinyonyaji unaonufaisha matajiri wachache.

23. The Panama Papers: Breaking the story of how the rich and powerful hide their money
Bastian Obermayer and Fredrik Obermaier

24. Called to Account: How corporate bad behavior and government waste combine to cost us millions
Margaret Hodge

Napenda historia ya Afrika. Sikuwa nimemwelewa vizuri zaidi Mfalme Haile Selasie kama anavyoelezwa na Asfa. Kitabu changu cha mwaka 2017 ni Zanzibar Uhuru maana kimeleeza miezi ya mwanzo ya Uhuru wa Zanzibar na Mapinduzi na maisha ya baadaye kwa namna ambayo inaeleweka na kuondoa kabisa propaganda tulizolishwa mashuleni kuhusu Uhuru wa Zanzibar na Mapinduzi.

25. King of Kings: The triumph and tragedy of Emperor Haile Selasie of Ethiopia
Asfa-Wossen Asserte

26. Zanzibar Uhuru: A Revolution, two women and the challenge of survival
Anne M Chappel

Ndugu yangu Rakesh Rajani alinitambulisha kwa mwandishi Coates na nimejikuta ninasoma kila kazi yake. Mjadala wa mahusiano ya watu weusi na nchi ya Marekani bado mbichi kabisa.

27. We were Eight Years in Power: An American tragedy
Ta-Nehisi Coates

28. Between the world and me
Ta-Nehisi Coates

Bado naendelea kujifunza namna nchi zinatoa watu wake kwenye dimbwi la umasikini. Vile vile kuna haja ya kuelewa upya kabisa mfumo wa uchumi tofauti na nadharia tunazosoma darasani. Vitabu hivi viwili vinaweza kukupa maarifa mapya kabisa namna uchumi unaweza kutumikia watu badala ya watu kutumikia uchumi.

29. How China escaped poverty trap
Yuen Yuen Ang

30. Doughnut Economics: Seven Ways to think like 21st-century Economist
Kate Raworth

Naendelea kujifunza namna miji inaendeshwa ili kupata maarifa ya kutekeleza katika Mji wa Kigoma Ujiji ambapo tunajitahidi kujenga Manispaa ya Kijamaa katika nchi ambayo zimetupilia mbali sera za kijamaa na ukombozi wa mtu wa chini kabisa.

31. View from the city hall: reflections on governing Cape Town
Patricia De Lille and Craig Kesson

32. Taken for a ride: grounding neo liberalism, precarious labour, public transport in an African Metropolis
Matteo Rizzo

Nimefurahi kusoma kazi za Ally Saleh na nimeendelea kusoma riwaya za magwiji. Ally Saleh amechangia kuelewa muktadha wa kizanzibari katika maandiko yake. Jumba Maro ambayo sijaiorodhesha hapa na la kuvunda zinaeleza maisha ya Wazanzibari na harakati zao kwa lugha nyepesi ya kifasihi. The Roaster Bar kinafurahisha na kufundisha kuhusu maisha ya vijana wanasheria kwenye vyuo hewa vya sheria na changamoto za mfumo wa uhamiaji na utoaji haki huko Marekani. Riwaya ni Therapy.

33. After the fire
Henning Mankell

34. Rogue Lawyer
John Grisham

35. The Roaster Bar
John Grisham

36. La Kuvunda
Ally Saleh

Nina maliza mwaka na vitabu 2, Zeitoun cha Dave Eggers kuhusu hadithi ya familia moja ilivyofanya kazi ya kupigwa mfano kuhusu kimbunga cha Katrina huko New Orleans Marekani. Kitabu cha Pili ni The Feast of the Goat cha Mario Vargos Llosa kuhusu udikteta wa Rafael Trujillo wa nchi ya Dominican Republic ulivyoleta vita ya wenyewe kwa wenyewe na umwagaji mkubwa wa damu za raia wasio na hatia.

Sikufikia idadi ya vitabu vya mwaka 2016 lakini nimeongeza maarifa hususan kwenye eneo la misingi ya itikadi ya Ujamaa. Haukuwa mwaka mbaya kwenye usomaji, nilipata muda wa kutosha ingawa kuna vitabu sikumaliza au sikuvianza kabisa. Nimetimiza miaka 5 sasa natoa orodha kila mwezi Disemba na kupitia kwayo nimevutia watu wengi kupenda kusoma. Mungu akitupa uhai nitaendelea kuwatajia vitabu vyangu kila mwaka na pia tunaweza kujadili baadhi yake kwa pamoja.
Nawatakia kheri ya mwaka mpya 2018 na mungu awasaidie kumaliza kwa amani mwaka 2017.

Zitto Kabwe, Mb

Kigoma Mjini

Kushoto: Mh. Zitto Kabwe na Mwandishi

Kulia: Abdilatif Abdalla na Juma Mwapachu wakiwa New Africa Hotel  katika
uzinduzi wa kitabu, ''Nyerere: The Early Years,'' kilichoandikwa na Thomas Molony
Abdilatif Abdalla na baadhi ya vitabu katika Maktaba yake nyumbani kwake Humburg

Wednesday, 29 November 2017




ABDILATIF AND I: REFLECTIONS ON COMPARATIVE EXPERIENCES
Alamin Mazrui
(Rutgers University)

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Presented at the Roundtable on “The Imaginative Vision of Abdilatif Abdalla: Kenyan Poet and Actvist.” Princeton University, November 9, 2017.
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Left: Abdilatif Abdalla and Jenerali Ulimwengu

The first time I became fully cognizant of the political potency of Abdilatif Abdalla’s poetry was in 1982 when I had just begun my teaching career at Kenyatta University in Nairobi, Kenya. That was the year I was arrested and initially held in police custody for some ten days or so under intense interrogation. And it was under these circumstances that Abdilatif’s name first surfaced.
            Given the ethnicized nature of Kenyan politics, my first group of interrogators was entirely Swahili. And these ethnic compatriots of mine used the ethnic card to try and cajole me into taking them into confidence with promises of helping me out of my arrest and even of impending charges of sedition. It was clear from their line of interrogation that these Swahili officers were charged with the responsibility of unearthing a broader Swahili connection in what were regarded as my clandestine activities. And, invariably, Abdilatif became the point of departure. By then, of course, Abdilatif was in Britain working for the BBC. Do you know him? How dare you claim not to know him well enough? What are you hiding? Wasn’t he the one who seduced you to this seditious path? Has he been in touch with you? What about you -- have you been in touch with him in recent months? Etc, etc.
Then one morning one of the Swahili officers walked in with a copy of Abdilatif’s Sauti ya Dhiki. It turned out to be my copy of the book which the police had taken from my office. Why do you have a copy of Abdilatif’s book? Is it banned?, I asked.  No, but why do have it? Because I teach some of his poems in my class on textual analysis, I responded. Why? But why not?  The officer then shows me a photocopy of the poem “Nshishiyelo N’lilo” (Holding fast to what I believe in). Again, it was my photocopy with extensive markings on it.  Why do you have a photocopy of this poem? It was the poem I was teaching last week and the photocopy allowed me to make more detailed notes about the poem. But why this particular poem – a kichwa ngumu (strong-headed) poem? Well, I was exploring the theme of “truth” with my students – especially comparing the notion of kweli and that of haki (which combines truth and justice)…And I also wanted my students to think critically about whether there is, in fact, one kind of truth….And so on and on we danced around Abdilatif and his poetry.  It was after this Abdilatif phase of my interrogation by fellow Waswahili that the process moved to a more brutal phase with some senior non-Swahili officers taking over the process.
After several days in special branch police custody I was hooded and transferred to the Kamiti Maximum Prison, all in the dark of the night.  As the doors opened to the cell block where I would spend the next couple of years in solitary confinement, my attention was immediately drawn to a middle-aged warden whose name I later came to learn was Kariuki because of his first words, expressed in a tone of surprise: “Ee! Muthwairi mwingine!” I immediately knew that my fellow Mswahili, the leftist-leaning Professor Ahmed Muhiddin (Taji) had also been arrested and was now detained at Kamiti. It was not until about two days later, during my one hour-a-day out of my cell, that I saw Kariuki again. And in conversation with him I understood that, in fact, by “Muthwairi mwingine,” he meant the Mswahili following Abdilatif.  
Kariuki’s seeming astonishment at seeing me at Kamiti had to do with the fact that, like many other Kenyans at that time, he held a view of the Swahili that was somewhat in accord with Abdilatif’s own opinion of his ethnic compatriots, expressed in his poem “Zindukani” (Wake up, folks!). For Kariuki, as a rule, the Waswahili were a timid, subdued and complacent lot. He regarded Abdilatif as an exception to the rule.  And even in his wildest imagination he could not fathom that there would be more than one exception to that ethnic rule, that he would see yet another Muthwairi brought to Kamiti for political reasons during the tenure of his service.
More remarkable to me, however, was the fact that Kariuki still remembered Abdilatif even though it had been some ten years or so since he left Kamiti.  And in my continued conversation with Kariuki over the course of the next few months, it was clear why: Abdilatif had left one hell of a record, a record of an activist who completed his prison term unbroken, unrepentant – embodying an inspirational force of political defiance – and all in his special polite and humble demeanor!  Perhaps that is why the special branch police was so suspicious of my interest in Abdilatif’s poem, “Nshishiyelo N’lilo” – afraid of the very the idea of unwavering commitment to one’s beliefs and principles.
After my release from Kamiti I discovered that I had lost my job at the university and no one was willing to employ me without written permission from the office of the president, which I was unwilling to seek. Nonetheless there were sympathetic individuals who were prepared to take the risk of engaging my services on short contract, but all behind the scenes. One of these was a certain Abdallah Ismaily who was then the Managing Director of Oxford University Press of Nairobi, Kenya, a position previously held by Abdilatif’s own elder brother, Sheikh Abdilahi Nassir. Abdallah Ismaily had sent me a message through a third party requesting to meet with me in his office on a specified day and time. And so I went.
When I arrived, Abdallah Ismaily was escorting someone—I believe his marketing manager -- out of his office. Abdallah then introduced me to the gentleman in Kiswahili: “This is Alamin Mazrui.” And quickly the man added: “Oh yes, the author of Sauti ya Dhiki (Voice of Agony).” “No, of Kilio cha Haki (Cry for Justice) actually,” Abdallah quickly corrected him. And without acknowledging his mistake, the gentleman continued, “That’s right. First there was the voice of agony. Then the voice of agony became a cry for justice.” Sivyo?!
It is true, of course, that my Kilio cha Haki came after Abdilatif’s Sauti ya Dhiki. Sauti ya Dhiki was published in 1973, the year after Abdilatif’s release from prison. My Kilio cha Haki was published in 1981, the year before my imprisonment. And if Abdilatif’s Sauti ya Dhiki was a product of his confinement, my Kilio cha Haki is widely believed to have been among the causes of my own incarceration. So, perhaps the marketing manager was not altogether wrong to suggest that Sauti ya Dhiki and Kilio cha Haki were texts that were somehow in dialogue with each other.
But, like Abdilatif, I too ended up producing a collection of poems in prison, entitled Chembe cha Moyo (Arrow in my heart). That was published in 1988, I believe. The remarkable thing, however, is that I never took another look at this collection of my poems again until early this year – that is, after a period of almost thirty years!! In April of 2017 a certain Maryram Hamadi, a graduate student at the University of Dodoma, Tanzania, contacted me by email, indicating that she was writing her thesis on Kiswahili prison literature, focusing exclusively on Abdilatif’s Sauti ya Dhiki and my Chembe cha Moyo. Hamadi lamented that she was able to find a wealth of information about Abdilatif and his life on the Internet, but found virtually nothing about me! So she wondered if there was any way she could interview me about my personal history. As luck would have it, I had to make an unexpected trip to Kenya in May 2017, and Maryam travelled to Mombasa to interview me.
As it turned out, Maryam Hamadi had numerous questions not only about my life, but also about many of the poems in my Chembe cha Moyo. In a way, then, she forced me to re-read my poems in a way that I had never done before, after a lapse of some thirty years. And because of the comparative frame of her own thesis topic, and the fact that I was then well familiar with Sauti ya Dhiki, I could not help looking at Chembe cha Moyo in light of Sauti ya Dhiki.
At the artistic level, obviously, no modern collection of Swahili poetry can be placed in the same league with Sauti ya Dhiki.  After all, Abdilatif’s mastery of Swahili poetic diction and idiom is one that is unmatched and sets him apart from all his contemporaries. His poetry is truly unique in that it is classical, but also inventive and creative, without being stilted.  
At the thematic level, on the other hand, there were some convergent arenas between the two collections. For one, both include poems that reveal the agony of imprisonment, sometimes leading the poets to reflect on the idea of political exile once out of prison. And here I have to say that Abdilatif spoke for both of us in his poem “Naja” when he suggested “Kaa kwingine anapi, ela kwenye lakwe gando?” – Where else can a crab run to, save in its own shell?
But what I found particularly striking in the contrast between the two collections was the extent to which a number of my poems betray a sense of alienation from the Swahili existential self in a way that Abdilatif’s poems do not. For example, Islam is virtually an accompanying attribute of Swahili culture and identity. Throughout Sauti ya Dhiki Abdilatif expresses his political radicalism and leftist leanings in ways that are not in conflict with his Islamic faith and identity. He has even been able to translate radical ideas from the West to a mode that somehow makes them organic to the African body politic. In my Chembe cha Moyo, however, I could see a clear disconnect between my political position and my religious background, even questioning whether God cares at all to intervene to alleviate the suffering of the wretched of the earth. That sense of Islamic belonging in terms other than identitarian, has certainly receded both in my writings and personal life.
This contrast between Abdilatif and I may appear surprising given the similarities in our backgrounds -- both Mombasa, Old Town boys of the trans-colonial generation.  Our respective families are well known for being deeply religious and politically radical at the same time.  Indeed, Abdilatif’s brother, Sheikh Abdilahi Nassir, and my father, Sheikh Muhammad Kasim, were comrades-in-arms, fully devoted to each other in the campaign for a reformed Islam. And the two met periodically to discuss possible political strategies in dealing with the government of Jomo Kenyatta and later of Daniel Arap Moi in matters affecting the Muslims of Kenya.
With this background in mind, it is possible to argue that, from the beginning, Abdilatif was inspired by both the religious and the political experiences of his background, and to this day continues to embody this family tradition to varying degrees in his life, thinking and writing. Though Abdilatif is by no means your typical Mswahili, perhaps the fact that he did not get the opportunity to pursue higher education in Africa – super brilliant as the man is -- may have shielded him from its alienating effects.  As Ali Mazrui once put it, by design the African academy has been the greatest purveyor of cultural alienation and intellectual dependency partly because it has been planted in the African space with few, if any, concessions to African cultures. It is true, of course, that Abdilatif was introduced to the likes of Che Guevara in a European language, English. But that entire process of learning about these revolutionaries and their revolutionary ideas took place outside the confines of the Western-style academy and within the cultural and epistemological milieu of his Swahili-Islamic society.
In my case, on the other hand, I seem to have been inspired by neither the religious nor the political orientation of my family history, even though I continued to be a devoted practicing Muslim well into my early adulthood.  In fact, my interest in politics did not begin until the mid-1970s when I was in my mid-twenties and, coincidentally, it all started right here at Princeton University. Two of my closest friends at that time, Apollo Njonjo of Kenya and Waldon Bello of the Philippines, were die-hard Marxists struggling to complete their PhD dissertations in Political Science at Princeton. In time, I was drawn to many hours of discussing and debating the political goings-on in the world with the two, a process that set in quick motion my own politicization and radicalization which ultimately led me to Kamiti Maximum Prison some seven years later.
The point here is that even though my process of learning about Marxist ideas was somewhat informal, I think the fact it was part of my long intellectual expedition within the structures of the Western academy, it had a more profound alienating effect on me than I had realized before rereading Chembe cha Moyo. And, the more I came to appreciate Marxism, the more I became estranged from Islam as an integral part of my Swahiliness! My journey here could be compared quite closely with that of Samba Diallo, the main character in Cheikh Hamidou Kane’s Ambiguous Adventure.
In the final analysis, then, some of the contrasts between Sauti ya Dhiki and Chembe cha Moyo raise once again the problematic role of Western-style formal education in Africa as one of the primary agents of cultural alienation. The pressure now is for some readjustment towards a greater balance between the continuities of African cultures and new forces that have developed on the continent. And I believe Abdilatif is one superb example of the possibility of this balance in some of its articulations. The challenge now is to discover a systemic formula towards that end.

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Right: Abdilatif and Mohamed Said
Humburg