I first met Julius Kambarage Nyerere in 1955. At this time I was assigned by Msgr. Gerard Grondin, Prefect Apostolic of the ...
When
I first arrived in Tanzania in late 1951, after spending some months in
Nyegina Mission, I went with another Maryknoll priest, Father Edward
Bratton, to begin a mission among the Simbiti Ethnic Group at Komuge.
It
was during my work in Komuge that I first came in contact with Maria
Waningo the daughter of Gabriel Magige and his wife Anna Nyashiboha. She
was living in Baraki village with her parents at that time. She would
later marry Julius Nyerere.
Her
father Gabriel Magige was one of the pillars of the Catholic community
in Komuge. He had been one of the first five Simbiti men to be baptized
in 1933 in a new mission that the Missionaries of Africa (formerly
called the White Fathers) had established in Butuli in Tarime District
for the Luo people. Butuli was not far from Baraki where Gabriel lived.
His
faith and desire for baptism was so strong that he and four other men
agreed to study for baptism in another ethnic group language Luo. The
Luos had immigrated into Tanganyika from Kenya. They had fought the
Simbiti Ethnic Group and taken some of their land from them.
The
relationship between the Luos and the Simbiti was not a friendly one.
Despite this, Gabriel Magige went to Butuli to prepare for baptism and
was baptized there. He and the four other Simbiti who returned with him
began the evangelization of other Simbiti.
I
was impressed when I came to know him. He was a person of great faith
and devotion to the church. He passed this same faith and love of the
church to his children. The local Christians admired Gabriel and his
wife Hanna very much. They told me the story of how strong was his
faith. One Saturday night thieves stole all his cows.
When
he awoke and his neighbors discovered that all his cows were stolen,
they urged him to pige yowe, a Swahili signal that cows have been
stolen. When this signal is given, all the young men come with their
bows and arrows and spears to follow the thieves in order to recover the
stolen cows. His neighbors urged Gabriel to give the sig He replied
that it was Sunday He must first go to their little outstation church
and pray.
When
he had fulfilled his Sunday obligation, he returned to his house and
gave the signal that his cows were stolen. Even though some time had
passed he and the young men were able to recover all his cows.
In
1946 when the first Maryknollers came to Musoma they lived with the
Missionaries of Africa who had been working in this area to learn their
policy and programs to convert the people.
In
the Prefecture of Musoma there were a number of small Bantu ethnic
groups such as the Kwaya, Jita, Kiroba, Kabwa, Zanaki, Ikizu, Shashi,
Nata, Ikoma, Issenye, Simbiti, Sweta, Surwa, Hasha, and segments of
Sukuma. There also are the Luo people who are of the Nilotic race as
well as a small group of the Batatiro who belong to the Nilotic Hamitic
people.
In
1955 Msgr. Gerald Grondin informed me that I was assigned to open a
mission among the Zanaki people. He also told me that I was fortunate
because there was man there, Julius Nyerere, who could teach me his
ethnic group or tribal language. Msgr. Grondin and I went to see Julius Nyerere in his village of Butiama to ask him if he would be willing to teach me his Zanaki language.
He
was overjoyed when he heard that we were going to build a mission for
his people. He agreed to move into Musoma town to teach me his language
as there was no place for me to stay in his linguistic area.
When
we were leaving him, he asked if he could get a ride into Musoma town
to make arrangements for a place to stay. At this time he was married to
Maria and they had two children, Andrew and Anna.
Without
any hesitation he climbed into the back of our pickup to ride into
town. He wanted to make arrangements in Musoma town for a place where he
and his wife Maria and their children could live. He started to teach
me a few days after I had visited him in his home in Butiama. In the
afternoons after teaching me we would drink tea together.
It
was at this time especially that he told me much about himself, his
childhood, his family and especially what he hoped to accomplish when he
led the country to independence. He never had any doubts that
Tanganyika would become independent from England. He knew world opinion
was against colonialism.
He
was not in a hurry to achieve independence. Rather he was wanted the
British set a date so that they could prepare for independence properly.
After the independence of Ghana and Nigeria took place, the
independence fever swept across Africa like a grass fire.
When
this happened the European powers andAmerica who were giving some
development aid to African countries stopped. They would wait until
these countries would become independent. One day when Julius was
teaching me, he showed me a 20 shilling Tanganyika bill.
He
explained that some of the workers in Musoma Government Hospital were
demanding bribes from the patients before they would treat them and give
them the medical care they needed. He put a small mark with a pen on
the 20 shilling bill and asked me to witness it.
He
said that he would give it to someone who was ill and would go for
medical assistance at the hospital. One person did go, but the worker
who asked for the bribe in the hospital would not accept the 20 shilling
bill.
He
demanded that the person first go and change the bill into 20 one
shilling coins. In this way he thwarted Nyerere’s effort to root out
corruption in Musoma Hospital. This was my first personal experience
with Julius and his determination to fight injustice which would be
prominent throughout his life. Julius loved to tell me about his life as
a child.
He
was born in March, 1922 in Butiama Village near the eastern shore of
Lake Victoria in northwestern Tanzania. Since the rains were very heavy
on the day of his birth he was called Kambarage, the name of an
ancestral spirit who lives in the rain. His father, Burito Nyerere, was
one of the eight chiefs of the Zanaki, a small ethnic group of less than
50,000 people.At the time of his childhood his father was polygamous.
Julius’
mother Mugaya was the chief's fifth wife. According to Zanaki custom,
the husband builds each wife a house. They usually were mud and wattle
building with grass roofs. Julius lived with his mother in his father
Burito Nyerere’s village Kambarage grew up in a simple grass hut going
barefoot and eating only one meal a day.
It
was the custom that each wife would be given fields to raise food to
support herself and feed her children. Since land was tribally owned,
there was no difficulty for the husband to give fields to his wives.
Julius helped his mother with work in the field and gardens.
At
the age of eight he began tending his s mother's goats and spent the
whole day in the fields. When the British took over German East Africa
after World War I and named the country Tanganyika, they built a
boarding primary school at a place called Mwisenge in Musoma town to
educate the sons of thechiefs. However, Julius’ father was not eager to
send 3 of his sons to this school.
Julius’
older brother Wanzagi who should have been the first to go to this
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 was a friend of Julius’ father Burito Nyerere and visited him
frequently. On some occasions when Makongoro came to visit Burito, his
father was busy with his responsibilities as a chief.
Julius
would then engage Makongoro in an African game called soro in the
Zanaki language. It is called bao in Swahili. This is a difficult game
to play well. One needs to plan many moves ahead and remember them in
order to win. Julius would beat Makongoro at soro or bao.
One
day after being defeated by Julius at soro, Chief Makongoro told his
father that he should send his son Julius Kambarage to the school for
the sons of the chiefs in Musoma. Because of the urging of Makongoro,
his father sent him to this primary school. When he went to Mwisenge
Primary 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 -- he was taught by Mwalimu Daniel Chagu who later in life became
the head teacher in Kishapu, a small village in Ndoleleji Parish in
Shinyanga Diocese where Maryknoll priests served for many years.
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, he carried an ebony cane with an ivory handle
that was engraved, "Dr. J. K. Nyerere" -- a prized gift originally to
the president and later given to the teacher's teacher. They kept in
touch through 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 mass at 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, his friend 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, middle school, and secondary school. The parents and the
children could choose whatever religion they wanted 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 could teach 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 secondary school.
He
told me that he wanted to learn English very well. One of his duties at
the school was 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 from the faculty room, Julius explained
to the teacher that he was trying to improve his English by reading as
much as possible. The teacher apparently recognized the truth and told
him to come to 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.
Julius thought 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 custom in these schools to give the prefect
twice as much food as the other students.
Julius
protested that this was not fair. He made an issue of it with the
headmaster of the school. This may have been his first protest of what
he saw as unjust, but it would not be the last.
In
the final exams at Tabora Boys Secondary School finishing Standard 10
or Form II Julius passed so well that he won a scholarship to go to
Makerere University in Uganda. The British, who were interested in
educating an elite for their East African countries, started Makerere
University for this goal. It had high academic standards.
Before
he entered Makerere University in Uganda he wanted to be baptized. He
went to Nyegina Mission some eight miles from Musoma town to ask for
baptism. The pastor, Father Mathias Koenens, a Missionary of Africa,
explained to him that baptism was some thing very important. He had to
be specially prepared to receive it. Julius explained to Father Koenens
that he had studied the catechism for 10 years and knew it well.
However, Koenens would not be moved. He told Julius that he needed to be
taught by the catechist who would prepare him for baptism.
At
this period Julius was a young intellectual. However he humbly
submitted to these instructions. The catechist who taught him was Petro
Maswe Marwa, an uneducated man.
When
it was time for Julius to be baptized, because there were no Zanaki
Catholic men who could be his godfather, Julius chose Petro Maswe who
belonged to the Ngoreme Ethnic Group. Father Aloysius Junker, also a
Missionary of Africa, baptized Julius Kambarage Nyerere at Nyegina
Catholic Mission on December 23, 1942. He received the sacrament of
Confirmation at Ruboga Mission on May 30, 1944.
At
Makerere University Julius was a serious student. He told me that he
wanted to understand his faith well. He not only read, but studied all
the Papal Encyclicals. He also read the Catholic philosophers such as
Jacques Maritain and others whose writings were available in the
library. He studied biology and was good especially in English. He was
very much interested in philosophical ideas. He was attracted to the
essays by Jo Stuart Mills on hn representative government andthe
subjection of women.
Twice
he won first prize in the East African literary competition. He became
the leader of the Catholic students. He organized retreats for them. He
also promoted pilgrimages to the shrines of the Uganda Martyrs.
With
other students he organized in Makerere University the Tanganyika
African Association. When he graduated from Makerere with his bachelor’s
degree he returned to Tanganyika. He received two teaching offers, one
from the government Tabora Boys Secondary School and one from the new
Catholic St. Mary’s Secondary School in Tabora.
The
headmaster of the government Tabora Boys Secondary School made a bet
with Father Richard Walsh, the headmaster of St. Mary’s Secondary School
that Julius would choose the government school. He was wrong. When
Julius chose St. Mary’s, the government then advised him by letter that
at a mission school he would not get the same salary. Also if later he
transferred to a government school, he would not be able to count the
years spent teaching in a mission schools towards his pension.
Julius
was furious at this and replied in a letter, “If I ever hesitated, your
letter has settled the matter. The mission teachers are doing as much
as the government teachers are.”
The British government at this time was paying the salaries of all the teachers, both government and mission.
Father
Walsh soon discovered that Julius Nyerere was someone special. He wrote
to friends in England to raise money for a scholarship to get higher
education. When he succeeded in getting this money, he offered the
scholarship to Julius. Twice he turned it down.
It
is difficult to understand why a man in his position would turn down
the opportunity to go abroad and get more education. Julius turned it
down because he was afraid that spending a few years abroad in Europe,
he would return less an African. He loved his culture. He loved his
roots. He loved who he was.
Walsh
continued to urge him to go abroad. On the third offer, he accepted the
money for the scholarship. However, he gave some of it to his mother.
His father had died in 1942. He gave some to his older brother Wanzagi
and some to his fiancée, Maria Waningo, the daughter of Gabriel Magige.
In 1949 Julius went to Scotland to begin his studies in history and
economics at Edinburgh University.
He
lived with a Scottish family who were miners. He told me that he was
very much impressed how hard they worked in the mines. It was a
different experience from the Europeans whom he had seen living in
Tanganyika. He lived very simply. His greatest interest was in
philosophy. He read a great deal. He said that it was during this period
in Edinburgh that he gave up the politics of complaint and came to
tackle the problem of colonialism.
It didn’t come suddenly but evolved over a period of time.
Walsh
his mentor told me that while Julius was in Edinburgh he wrote to him
to tell him that he was thinking about becoming a priest. Walsh wrote
back to him and asked him to give the reasons why he wanted to become a
priest. His reasons were simple. He felt in the priesthood he could do a
lot of good for people. Walsh who knew that he was also very much
interested in politics and the independence of his country wrote back to
tell Julius he did not have a vocation. Julius followed Father Walsh’s
advice.
Julius
flew back to Tanganyika in 1952. At the Dar es Salaam airport
Archbishop Edgar Maranta and Maria Waningo Gabriel, his fiancée met him.
He had been engaged to Maria Waningo before he went to Edinburgh
University. Because there were no Catholic women among his Zanaki people
he chose to marry outside of his ethnic group in order to marry a
Catholic.
It was and is still to a great extent the custom to marry among one’s own ethnic group.
He
had paid, as is customary, a cow dowry to the family of his future
bride, Maria Waningo. His long time friend Oswald Magomba Marwa helped
him to make arrangements for his marriage and to deliver these cows.
His
father Burito Nyerere was very foresighted in ensuring that Julius
would have a cow dowry when it came time for him to get married.
One day when Julius and I were traveling in my pickup in Butiama, he suddenly yelled at a woman calling her name “Boke Boke.”
He then asked me to stop. He got out and started to talk for some time with this woman.
When
he returned he explained to me that this woman had been his wife. The
Zanaki have the custom of child marriage. When a family is having
financial difficulties, they will agree that a daughter who is still a
child can be married to a man. The child, when she is old enough six or
seven years old, will then come to the home of her future husband.
She
will not have sexual relations with her husband until she becomes old
enough. At this point she returns first to her own family. If she
decides that she doesn;t want to be married to the husband who paid cows
for her, she has the right to refuse. However, her father then has to
return the cows to this man. Julius’ father paid these cows for this
girl who in fact was older than Julius. He did it to make sure that
Julius would have a cow dowry when it came time for him to get married.
The
Zanaki are a semi-matriarchal society. According to their customs, the
sons of the father do not inherit from their father. It is the sons of
the father’s sisters that inherit when the father dies. Burito Nyerere
understood this. This is why he paid a cow dowry for this woman who was
to be married to his son Julius. He also knew that this woman would not
want to wait for Julius to be mature enough to marry her. She would look
for another man.
This
other man then would need to return the cow dowry to Julius so that he
could marry this woman. Divorce is done by the return of the cow dowry
to the person who gaveit. These cows would then belong to Julius and not
be in the inheritance that his sisters’ sons would inherit. Julius told
me that his father did this because he loved him very much.
Julius
was anxious to marry Maria when he returned. Maria told him that she
was willing to marry him before he left to go to Edinburgh University.
Now she wanted to know if in the three years living abroad he had
changed. She was a wise and strong woman, a very devout Catholic. She
had been firmly grounded in her faith by her father and mother.
Her
father Gabriel Magige was still a pillar of the church when we founded
Komuge Mission in 1952. He was highly revered by Christians and
non-Christians alike. When I would approach some non-Christians about
studying to be baptized, some of them would say, “When Gabriel Magige
rises from the grave, then I will become a Catholic.”
There
are a number of stories told among the Simbiti people that attest to
his great faith and life as a Christian. In preparation for his marriage
Julius and his friend Oswald Magomba Marwa built an adobe house with
three rooms for Maria as a wedding present in his village of Butiama.
They put on a thatched roof.
Julius
Kambarage Nyerere married Maria Waningo Gabrieli in the outstation
church of Nyegina Mission near Musoma town on January 21, 1953. Father
William Collins, a Maryknoll Missioner and pastor of Nyegina Mission,
witnessed their marriage. His old friend Oswald Magomba Marwa was his
best man. Oswald’s wife Bona was the bridesmaid. She had been a friend
of Maria from the time they were in primary school in Ukererwe Island.
Then Julius and Maria went to live in Butiama village.
Shortly
afterwards Julius and Maria returned to live in Dar es Salaam. He began
to teach at St. Francis College at Pugu. St. Francis was under the
Irish Spiritan Fathers who were noted for their high quality education
in Ireland. The bishops of Tanzania had chosen St. Francis College at
Pugu as the elite secondary school for the Catholics. The Protestants
had St. Andrews and the government had Tabora Boys Secondary School as
their elite schools. These three elite secondary schools got the right
to choose the best students from all the middle schools in the country.
Julius’
salary at the beginning was 6,300 shillings (equals $900) a year. After
Walsh’s intercession it was raised to 9,450 shillings (equals $1,350) a
year. This was only 3/5 of the salary that expatriate teachers with
Master’s Degrees were receiving. The government had sought to have
Julius teach in one of the government schools.
He
was the first Tanganyikan with a Master’s Degree in Education. When he
decided to teach in a church school, they refused to give him a salary
comparable to his level of education. They told him that “no precedent
had been set. If he would join the government service, then he would set
the precedent and could receive a salary comparable to his Master’s
Degree.”
Because
of his dedication to the Catholic Church, he was willing to take a cut
in salary for the promotion of education in the church. Within three
months of returning to Dar es Salaam Julius joined the Tanganyikan
African Association. He had been a member of this organization when he
was at Makerere.
A
much respected British Governor Sir Donald Cameron, had established the
Tanganyikan , African Association as a social club for civil servants.
At Makerere Julius had organized the TAA to deal with grievances
connected with government service. It continued to be involved in this
way, but never with the purpose of seeking independence.
As
Julius got to know TAA better, he found that it was merely a social
club interested mainly in giving tea parties for expatriates who were
going on leave. As a newcomer to Dar es Salaam Julius was seen as one
with the people. He was in contrast to Chief David Makwaia, who was the
favorite politician of the then Governor Edward Twining.
Chief
David Makwaia was a university graduate. Like many Africans with
university education at this time, they became sophisticated. Chief
Makwaia preferred to be with the Europeans. He was elected to the
Legislative Council of the governor. Julius quickly gained leadership
and was elected president of TAA.
He
began by educating his followers to think about independence. Chief
Patrick Kunambi who knew him well said that his leadership was not based
on what Julus promised “because Julius practically never promised
anything.”
Another associate of his, Abdul Sykes, once said, “Nyerere made us start to think: all we wanted was independence.”
Because
of this goal of independence Nyerere and his colleagues reorganized TAA
as a political party, the Tanganyika African National Union, on July 7,
1954. It became better known as TANU and the date of it founding, the
seventh day of the seventh month became Saba Saba (in Swahili
“seven-seven”). His colleagues unanimously elected Julius as president
of TANU. He was 32 years old at the time.
One
of the founding members of TANU, Abbas Sykes said, “He came at the
right time. Usually if a man went away to university when he came back
he would not be one with us; he would be very sophisticated. But here
was a man who had the same kind of education -- higher in fact, because
he had an M.A. instead of a B.A. -- who was willing to be with his
people. This humility--- ‘I’m willing to serve you’--- made everyone
forget that he was from up-country and that he wasn’t a Muslim.” There
are as many Christians as Muslims in Tanganyika (now Tanzania) as a
whole, but the coastal region is heavily Muslim.
One
of the great challenges that Julius foresaw and spoke to me about when
he was teaching me was a conflict between religions, especially between
Christians and Muslims. It is ironic that the law that Governor Edward
Twining passed which forbad anyone who was receiving a government salary
from joining TANU could have increased this danger.
The
Christians at this time were predominantly the educated people who held
government jobs. They were also teachers in church schools. The
government paid the salaries of all the teachers in the country even
though the schools were built and administered by various Christian
churches.
It
was because of this law that Julius had to resign from teaching at St.
Francis College in Pugu. It was a difficult decision for him. He loved
teaching. He once told me that if he had confidence in any one of his
party members who would not cause bloodshed and bring Tanganyika to
independence he would gladly return to his books. He was a scholar at
heart.
In
August, 1954 a U.N. mission visited Tanganyika and gave a report that
recommended the territory be given a timetable for independence within
20 or 25 years. The local government authorities were infuriated by this
report. They were especially upset by the pro-African view of the
American delegate of the Trusteeship, Mason Sears, on the subject of
independence.
At
the end of February, 1955 Julius Nyerere went to New York to present to
the Trusteeship Council meeting on the third U.N.Visiting Mission’s
Report on Tanganyika. On March 7 Julius Nyerere came as a petitioner
before the meeting. His youthful appearance surprised many. He was
self-possessed, completely at ease and modest. He explained that the aim
of TANU was to prepare the people for self-government and
independence.
It
wanted the elective principle to be established and the Africans to
secure a majority in all representative bodies. Governor Twining sent a
three-man delegation to support the government’ position. s He also
tried to persuade Father Walsh to prevent Julius from leaving his
teaching at Pugu saying that Nyerere’s political activities bordered on
sedition. Walsh refused. “If it is sedition, why isn’t he in jail,”
replied Fr. Walsh.
When
Julius Nyerere was forced to leave teaching by this regulation of the
governor, he returned to his village of Butiama with his wife Marie and
his son Andrew and his daughter Anna. This was a fortunate break for me
because at this very time he agreed to teach me his Zanaki Language. He
moved into Musoma with his family to live with his good friend Oswald
Magomba Marwa and his family. Each day he walked from Mwisenge to the
rectory in Musoma town to teach me. I paid him 700 shillings (equals
$100) a month.
Many
years later in the rectory in Butiama before a number of Tanzanian
bishops he would introduce me to the bishops as his “boss.” When Zanaki
Parish in Musoma Diocese celebrated its 25th Anniversary in 1981 a very
important guest was President Julius K. Nyerere who flew from Dar es
Salaam for the occasion.
When
the local people made a fuss over him Nyerere said: "Today the real
Guest of Honor is not me, but the founder of this Zanaki Parish, Father
Art Wille." He had a wonderful sense of humor. When Father Carroll Houle
was pastor of Zanaki Parish (which originally included Butiama
Outstation) he met President Julius Nyerere after he had just returned
from a State Visit to India. Carroll commented that while he had always
liked India, the distinctive Hindu music hurt his ears.
President Nyerere replied, "That's interesting because the singing of our Butiama Catholic Church Choir always hurts my ears."
Nyerere
also had an optimistic spirit. He said, “In Africa we have many
problems but we remain cheerful.” It did not take long for me once he
started to teach me his language, Zanaki, to realize that he was the
most intelligent person that I had ever met. In addition to teaching me
each day in the rectory in Musoma town, he made up for me an
English-Zanaki grammar and an English-Zanaki dictionary.
He
would sometimes complain that he had been away from speaking his own
language for so long that he had to ask his mother for certain words in
Zanaki. He also translated from the Kwaya language two catechisms, two
large explanations of the catechisms that the Missionaries of Africa had
composed to help the catechists to teach the catechumens, and a hymnal
into his Zanaki language. He
also translated all the Sunday Epistles and Gospels. In 1955 there was
no good translation of the Bible in Swahili. He had to start using the
DuoayRheims old English translation that was the only English Bible at
that time.
He
found the old English difficult to handle. Therefore he asked me if he
could use my Latin Missal. I asked him if he knew Latin. He said, “Yes, I
had a year of it in the university.” Then he continued to translate
from Latin. One day he came and told me that he found some of St. Paul’s
Epistles difficult to understand. He asked me if I had a Greek New
Testament. I asked him if he knew Greek. Again, “Yes, I had a year of it
in the university.”
At
this time he promised me that he would translate the whole New
Testament from Greek if he was put in prison and if I could get him a
Greek New Testament. He was concerned that he might be put in prison
because of his involvement in bringing independence to Tanganyika.
A
number of other African leaders had been incarcerated when they led
movements for independence. Fortunately he was never imprisoned. During
these three months that Julius Nyerere taught me, Father Walsh, his
close friend and mentor, came to visit him. Walsh confided to me that
while Julius was studying in Edinburgh in Scotland that they
corresponded regularly. In one of his letters Julius wrote that he was
thinking about becoming a priest. Walsh wrote to him and asked him to
give the reasons why he was thinking about being a priest. Walsh told me
that in summary his answer was that in the priesthood he could do a lot
of good. Walsh who knew him well and knew his attraction for
politics told him that he did not think he had a vocation to the
priesthood, but should continue to follow the path for which he was
preparing himself.
Julius
followed this advice of Father Walsh. Another visitor who came to visit
him was Oscar Kambona. At this time Oscar was the organizing secretary
of TANU, the right hand man of Julius. Oscar was continually sending
Julius telegrams and asking him to come to Dar es Salaam to begin the
campaign for independence.
It
was evident to me that Julius was using this period to think out and
plan what he wanted to do to gain independence. He told me that he had
no doubt that the British would give independence to Tanganyika because
of world opinion.
One
day Julius mentioned to me that TANU had received 10 scholarships to
universities behind the Iron Curtain. He did not want any of his
followers to go behind the Iron Curtain, but knew that it would be
impossible to stop his young followers from getting higher education.
He
was especially concerned about Oscar Kambona. When he told me about
this concern, I wrote to Father Albert Nevins, a Maryknoll priest at
Maryknoll, New York to ask him to find a scholarship for Oscar Kambona.
Fr. Nevins was the editor of our Maryknoll Magazine and had good
connections. He was able to get a scholarship to study law for Oscar at
Fordham University, a Jesuit University in New York City. Julius was
delighted to hear that there was a scholarship for Oscar Kambona in New
York City. He informed Oscar. When Oscar went to get a passport, the
British government refused to give him a passport. They told him that
they would not give him a passport because he wanted to go behind the
Iron Curtain. The Cold War was at its height.
Oscar
told them that he did not want to go behind the Iron Curtain, but to
Fordham University in New York City. When they heard this, they told him
that if he wanted to go to a Western university, they would give him a
scholarship to study in Britain. He had done very well in secondary
school and should have been granted a government scholarship but
according to Julius hadn’t been given one because in secondary school he
had already gotten involved in politics.
Oscar
and Julius chose that he go to Britain to to study because British law
was more suitable for him when he would return to Tanganyika. The time
to begin his studies was also more convenient in England than in
America. He took the scholarship to study law in England, but Julius was
upset with him when he returned without a law degree. Oscar, instead of
hitting the books, became involved with the members of Parliament and
other politicians in England. Julius told him that the country needed lawyers to help formulatethe new constitution and laws when they got independence.
One
day when it was time for our noon break there was an old Zanaki woman
waiting for me outside the rectory. Because I hadn’t learned that much
Zanaki language, Julius went out with me to translate what the old woman
had to say. She had just come from the government hospital. She still
had a number of bandages on her. She told us that she had been a
omuganga -- a mgabu wazinza, a doctor who among the Zanaki discerns why a
person is sick or any other evil that has come upon them.
However,
another Zanaki omuganga had accused her of being a witch, one who
causes evil to others. The people in her village came and beat her up
severely. Her husband would not defend her.
She
was beaten so badly that she had to be taken to the hospital in Musoma
town. She now said to us that she did not believe in her power of mgabu
wazinza and wanted to become a Christian. I explained that when I went
to build the mission, she could come to study and get baptized. When I
moved to begin the mission for the Zanaki people in Magorombe, she did
come to study. One day she brought all her paraphernalia, some drums,
gourds, skins, small iron rods, bells, etc. to me and asked me to destroy
them for her. They filled a large sack. She herself was afraid to
destroy them. I did burn them. She was a good catechumen and was
baptized.
She
lived a good number of years and was a faithful and devoted Catholic
until her death. She was also much involved in the parish. During our
conversations Julius spoke frequently of Benedicto Mato. He had great
respect for Benedicto. He was one of the pillars of the early church in
Musoma. He had an important position as Secretary of the Native Treasure
under the British District Commissioner in Musoma District. In this
position he was over all the chiefs. They had to bring in their reports
and tax collections to him. He was a very devout Catholic.
When
Musoma Parish was established he became a daily communicant. His home
was always opened to priest and s religious who needed a place to stay
in Musoma before the parish there was established. Julius would stay
with him when he was traveling from Mwisenge School back and forth to
his home in Zanaki.
After
independence Julius appointed Benedicto Mato to the commission that had
the responsibility to integrate tribal laws and customs into the laws
of Tanganyika. The period of campaigning for independence was a very
difficult time for Julius and Maria. Julius refused to take any salary
from TANU. He said that the party needed all its funds to gain
independence.
At
the same time Oscar Kambona took a salary to support himself and his
family. Maria opened a small duka (“shop”) to sell soap, sugar, salt,
cooking oil etc. in their small home at Magomeni in Dar es Salaam to
earn a little money to support the family. She also had a heavy burden
of cooking for the many African visitors that came to visit Julius. It
is the custom to cook a meal for all visitors. In his position as President of TANU he received many visitors every day.
Julius
one day told me that any other woman other than Maria would have left
him long ago, but Maria stayed during this very difficult time. Julius
was continually traveling around the country to speak to the people
aboutUhuru (Swahili for “independence”). His slogan was uhuru na kazi
(“freedom and work”).
From
the very beginning in his speeches he taught that everyone should
respect each other as brothers. He was violently against any type of
discrimination, tribal, racial, social or religious. In the first speech
he gave in Musoma I heard him emphasize that everyone would be
respected. There were some Indians, Arabs, and myself in the audience.
Before
Nyerere arrived, members of TANU made sure that we were given seats for
this meeting. He traveled frequently by public buses or Land Rovers
that which were hired by TANU or loaned by followers of the party.
One
difficulty arose during this period between Maria and Julius’s sister
Sophia. His sister wanted to bring her boyfriends to sleep with them in
Marie’s house. Sophia was young and unmarried. Marie forbade her to do
this. Sophia turned against Maria and incited the rest of her family to
turn against her. This made it difficult for her with Julius’ family who
listened to Sophia. Since Sophia was Julius’ younger sister, he felt
responsible for taking care of her. This difficulty continued for a
number of years.
It
ended when Sophia was seriously injured in an auto accident after
Julius became president. They were all traveling in a motorcade. When
the front of the motorcade stopped suddenly, police cars that were in
the rear raced up to the front to find out what had stopped the
motorcade. Unfortunately just at this time Sophia opened her door and
stepped out right into the path of a speeding police car. She was struck
and seriously injured. She never recovered from this accident. But when
she died, the animosity between Julius’ family and Maria disappeared.
It had lasted a good number of years. One day Julius asked me if he
could build a house for Maria near Komuge Mission. He was still
concerned that if he should die Maria would not have a place to live
because of this animosity. He wanted her to be near me and the mission. I
agreed.
He
had a house built just off the mission property for her. Maria lived in
this house only on a few occasions. After Sophia’s death the
relationship between
Maria and Julius’ family improved so much that it became evident she
would not need this house. Maria and Julius then turned this house over
to the Komuge Parish. It is now the convent for the Ivrea Sisters who
are running the Catechists Training Center at Komuge.
One
day while he was teaching me Julius mentioned that the British would
probably put him in prison because of his agitation for independence. He
said this because a number of other African political leaders had been
already incarcerated because of their political activities. He expressed
concern for Maria and their children.The house that he had built for
Maria had a grass roof. These roofs last only a few years and then need
to be replaced. The termites usually destroyed them. I offered to loan
him money to put on a galvanized corrugated iron roof. He accepted my
offer and got his friend Oswald who was working in construction for the
government to put on this roof. It cost only a few hundred dollars. I
never thought about it after it was completed. Several years later he
came one day to return the money I had loaned him. He was very
apologetic and said that it had taken him several years to repay me. He
told me that he had had no money. He only got this money to repay me
when he went to America.
There
he was invited to appear on TV with Mrs. Eleanor Roosevelt and on one
of Mike Wallace’s talk shows. For each of these appearances he was given
a stipend. With this money he repaid me.
During
this period of the campaign by TANU the Tanganyika government tried
very much to discredit Julius by spreading foul rumors about him. Julius
told me that the governor thought that he was a rogue and
rabble-rouser.
They
spread a false rumor that he had taken his personal assistant, Joan
Wicken, as his mistress. She had traveled early in 1957 as a Research
Fellow in Somerville College, Oxford to gather information about TANU.
Before and after this trip she was the Assistant Commonwealth Officer of
the Labor Party. The previous year she had met Nyerere in her office in
London. Father Gerald Grondin, a Maryknoll priest who was organizing
the Tanganyika Episcopal Conference at the time and had previously been
Prefect Apostolic of the Musoma Prefecture where he got to know Julius
well, told me that these were pure fabrications to discredit Nyerere.
Because
of the volume of work, Julius and Joan Wicken had to work long into the
night in the TANU office. This was the reason given for this false
accusation that they were together at night.
I
met Julius at this time because the rumors had reached Musoma where I
was living. At lunch I mentioned to Julius what I had heard. He was not
pleased to hear of this attack on him. He told me that these rumors were
false. The longer and better that I got to know him over the years
convinced me of his absolute fidelity to his wife Maria. Joan Wicken
continued to be his personal assistant until he retired and was very
helpful to Julius in doing research and helping him write his speeches.
She came to Dar es Salaam for his funeral.
In
March, 1955 when Julius Nyerere went to New York to address the
Trusteeship Council meeting on the third United Nations Visiting
Mission’s Report on Tanganyika, the British government put pressure on
the U.S. State Department to limit Nyerere’s movements in New York to a
radius of eight blocks from the United Nations building and his stay to
24 hours of his appearance before the Trusteeship Council.
Nyerere
surprised the council with his statement: “TANU’s policy is one not of
discriminatory on but of brotherhood. I believe this also is to be
essentially the policy of the Administering Authority.”
Nyerere
gained great prestige from this appearance before the Trusteeship
Council of the United Nations. Before Nyerere went to Trusteeship
Council meeting at the United Nations the government tried to get both
the Catholic and Protestant churches to forbid the teachers from joining
TANU. They refused. Father Walsh had become the Executive of the
Bishops’ Conference
in Educational Affairs of the inter-territorial schools that belonged
to the whole hierarchy and not to an individual bishop. He was
responsible for the staffing of St. Francis, Pugu where Nyerere was
teaching.
The
government then tried to put pressure on Walsh to forbid Julius from
going to the United Nations. A number of leaders in TANU came also to
urge Walsh to allow Julius to go. Because Nyerere would be gone for a
month, permission had to be obtained from the Department of Education
that paid the salaries of all teachers.
The
head of this department sent Walsh to see Governor Twining. The
governor told Walsh that it didn’t make sense that the government should
pay the salary of the man who was working to undermine his own
administration. Governor Twining had completely misread Nyerere’s
character and activities. Julius himself told me that the governor
considered him a rogue and rabble-rouser. Walsh took the chance and let
Julius go to the United Nations. He did not know where the salary would
come from. He hoped that the bishops would allow him to look for the
money from some other source.
The
governor and his ministers continued to try to influence the bishops in
not supporting Nyerere and TANU. They replied it would be wrong to
deprive a growing and powerful movement among the Africans of just those
educated men and women who were the only people capable of acting
responsibly and whose influence could be relied upon to support moderate
policies. Finally the chief secretary called in Walsh and asked him to
refuse to give Nyerere permission to go to New York because he
represented a subversive movement. Walsh replied it was not a subversive
movement because only recently the government had passed a law on
subversions. It hadn’t used this law against Nyerere or TANU.
At
the end of February when Nyerere left for New York he had no difficulty
getting a passport from the government. It was evident from his actions
that Walsh was following the Pastoral Letter of the Catholic Bishops of
Tanzania in 1953. In his official capacity Walsh wrote a letter to
Nyerere that the Catholic Church was most anxious for Africans to
advance to full development. Therefore it would never forbid teachers
(except priests) to join TANU or to become TANU office bearers.
As
for Nyerere himself, the Catholic Bishops Conference had always found
him an excellent teacher, efficient, loyal, and hard working. If he were
now to decide that he could no longer afford to be both teacher and
leader of a nationalist movement, the conference would see him go with
regret and would like him to know of their grateful appreciation of his
services. Nyerere’s reaction was one of gratitude and generosity.
On March 22, 1955 he resigned his position as history master and was left without any employment.
This
was one of the most impressive gestures he made in service of his
fellow Africans. He had no possessions at this time, but now had a
family to take care of. He had a son Andrew and a daughter Anna. TANU
offered him 420 shillings (equals $60) per month, but he refused. It was
at this time that he returned to his village of Butiama in the Zanaki
area. I met him and hired him to teach me his Zanaki language.
Two
other political organizations came into being at this time. One was the
Tanganyika Nation Society. David Stirling and Robin Johnston founded
the T.N.S. It was based on the principles of Capricorn Declarations that
took place at the Salima Convention held in Nyasaland (now Malawi) in
Ju 1956. ne, The second organization was the United Tanganyika Party.
The U.T.P. was founded in the governor’s residence in Lushoto. Ivor
Bayldon and several of his European friends founded this
party as a multiracial party. It was “the governor’s favorite party.”
It also adopted some of the articles of the Capricorn Declarations.
Nyerere
attacked both of these parties that had litle support from the mass of
the t African population. He used the American Declaration of
Independence and the Universal Declaration of Human Rights to push for
“one man one vote” to demolish both of these parties. They never became
any challenge to TANU.
In
1956 Nyerere went to the U.S.A. for the second time at the invitation
of the Maryknoll Fathers and Brothers. They invited him to come to give
lectures in various universities in Washington, Boston, New York, and
Chicago to give him a chance to look for scholarships for his youthful
followers.
Father
William Collins who had witnessed Julius and Maria’s wedding in Musoma
met him when he arrived. This invitation also allowed him to appear at
the U.N. On December 20, 1956 he appeared before the Fourth Committee of
the U.N.
Once
again he described the multi-racial situation in Tanganyika where
20,000 Europeans dominated the Executve and Legislative Councils. He
pleaded for a common roll and universal suffrage. If these demands of
TANU were accepted, the administration would demonstrate to the people
that they could realize their legitimate aspiration through democratic d
means.
In
the discussion Nyerere showed that the Asian Association also opposed a
system of voting that would give virtually universal suffrage to the
minority of the European inhabitants while denying it to the majority
Nyerere stated that there was no conflict between Africans and Europeans. TANU was only opposed to the British policy.
The
following year in June, 1957 there was another meeting of the
Trusteeship Council on Tanganyika. Governor Twinning sent Sir Andrew
Cohen who recently had ended his term as Governor of Uganda, John
Fletcher-Cooke, a key minister in the Tanganyika Colonial Administration
and Tom Marealle, paramount chief of the Chagga. Africans considered
him a British stooge. Marealle was not an official member of the British
Delegation. He voiced the African point of view by asking for
independence.
Nyerere
supported Marealle’s point and went on to prove that TANU was not
racial, but had repeatedly declaredthat they had no intention of
applying discrimination against any race. He demanded that 98 percent of
the population be given 50 per cent of the unofficial seats in Legco
instead of the ten to which they were restricted. Two per cent of the
population, the Europeans and Asians had 20 seats.
The government however had no intention of doing this. One of the biggest challenges came to Nyerere from members of TANU.
At
the end of 1957 TANU was invited to participate in the first general
election. TANU delegates gathered in Tabora to discus various proposals
that the government was advocating. The most contentious agenda was the
system of tripartite voting that the government was proposing for the
coming election to Legco. The debate became hot and furious. Many
delegates under the leadership of Bhoke Munanka were advocating a
boycott of the elections. They were calling for a general strike and
mass demonstration against the elections.
After
four days of furious debate Bhoke Munanka and Julius Nyerere both stood
up to talk. Nyerere ended the debate with his wisdom and common sense.
He gave forth a simple example. He told everyone: There is a large and
beautiful house before us. But in front of it there is a mud puddle. For
us to get into that beautiful house we must walk through the mud
puddle. Are you willing not to walk through a little mud to get into
this house? This ended the argument. Because of its acceptance of
Nyerere’s proposals, TANU would then work to have an elected majority in
Legco and the beginning of what would be known as “Responsible Government” in 1959.
On
September 1, 1960 under the new Governor Richard Turnbull Nyerere
formed his first cabinet and was officially nominated as Chief Minister
of Tanganyika. Under the leadership of Turnbull everything moved faster
and more smoothly.
The
Colonial Secretary of H.M. Government, Iain Macleod, had this to say
when he opened the Constitutional Conference in Karimjee Hall, Dar es
Salaam on March 26, 1961: "The main purpose of this conference is plain
to us all. We are here to discuss not only internal self-government, but
also the great question of independence for Tanganyika.
"It
is right, I think, that at this opening session of the conference I
should make clear H.M. Government’s position in this matter. It is that
we do not oppose the proposal of independence; we welcome it. We know
the strength of feeling in your country that Tanganyika must soon take
her place in the comity of independent nations.
"There
is, therefore, nothing between H.M. Government and Tanganyikans on this
great issue… I think that in the ordinary run of these things it would
probably not be appropriate for me to mention individuals as having
played a particular part in a country’s affairs but this, Sir, is no
ordinary man.
"In
Mr. Nyerere this country has a leader to whom not only the people of
Tanganyika but many others in all parts of the world can look to with
confidence to guide this emerging nation successfully through the very
great tasks ahead.
"I
have already referred to the spirit of harmony which prevails
Tanganyika. Mr. Nyerere once said that the people of Tanganyika, and I
quote, “would like to light a candle and put it on the top of Mount
Kilimanjaro which would shine beyond our borders, giving hope where
there is despair, love where there is hate and dignity where before
there was only humiliation.” These are simple but inspiring words which
all who hope to see peace and harmony prevail in Africa must keep
steadfastly in mind.
:But
the time has come to replace the candle of responsible government first
with the lantern of full internal self-government and then with the
beacon of independence. That is what we are all here to do. (Quotation
from The Making of Tanganyika by Judith Listowel, page 385).
This
was the shortest constitutional conference in British Colonial history.
At this conference Iain Macleod agreed that Julius Nyerere be the Prime
Minister. It was also agreed that internal self-government will begin
on May 1, 1961. Full independence would be on December 9, 1961.
The
delegates in Karimjee Hall as well as the crowds of people outside
received this announcement with jubilation. This cheering and dancing
quick spread throughout Dar es Salaam as Nyerere was driven slowly in a
triumphant procession through the city. He held a placard “Independence 1961.”
Following
this Constitutional Conference, the Finance Minister, Sir Ernest Vasey
drew up a Three-Year Development Plan for Tanganyika. This plan entailed
an expenditure of 8 million British Pounds a year for three years.
Nyerere wanted 240 million British Pounds for this three-year plan.
However, he accepted it as a beginning. At the Finance Conference that
followed in London Iain Macleod informed Nyerere that due to the poverty
in Britain this grant of 8 million British Pounds would be cut in half.
Nyerere was furious. Governor Turnbull and Iain Macleod pleaded against
this reduction.
The
Chancellor of the Exchequer, Selwyn Lloyd, argued that Britain was
struggling to keep the pound steady against international pressure. To
do this he claimed that the most stringent economy measures had to be
taken. This meant that foreign aid had to be cut in half. Nyerere was
able to understand that Britain needed to economize, but it was
inconceivable that Britain would jeopardize the Three-Year Development Plan
for such a poor country as Tanganyika. Nyerere left a meeting with
Harold Macmillan with the feeling of resentment and despair.
In
a press conference the next day he said, “We were absolutely shocked
when throughout all the discussions H.M.G. was pleading poverty.”
Nyerere
found that all his colleagues were enraged and members of the TANU
National Executive were in a state of fury. It was only when Sir.
Richard Turnbull threatened to resign and tell the press that he the
reason for his resignation was the terrible treatment of Tanganyika
that the decision was changed.
He
also explained the feelings of the people in Tanganyika on the verge of
independence and what an affront it was to its pride and security. He
brought up that Tanganyika had been a model territory, a triumph of
moderation, and how well Great Britain had brought this country to
independence.
After
the governor talked with Sir Edward Boyle, Financial Secretary of the
Treasury, he agreed to bring it to the British Cabinet Meeting.
Following this meeting the funds were restored.
When
Nyerere was teaching me, he often spoke of his goal of bringing all of
Africa together. He wanted to avoid the Balkanization of Africa. He had
studied about this tragedy in Edinburgh. With the changes that had
takenplace in Africa, the best that he could hope forwas an East Africa
Federation. He was the first to advocate th federation. He told me that
he would be willing to delay the independence of Tanganyika if it would
be possible to bring together Kenya, Uganda, Zanzibar, and Tanganyika
in an East Africa Federation.
Later
other countries such as Nyasaland (the present Malawi), Northern
Rhodesia (the present Zambia), Rwanda and Burundi could join. He knew
that these steps had to be taken before the independence of each
country.
At
a press conference in Dar es Salaam on November 4, 1960 he said: "It
would be no use to become independent, with our own anthem, our own flag
and our own seat in the U.N. and then talking about federation.
"To
those who want to wait until the East African countries are separately
independent, I say they do not know human nature. You must rule out the
question of federation after we take seats as sovereign states in the
U.N."
The
political scene in East Africa would change when Jomo Kenyatta was
released from detention. It drove home to Nyerere the speed of
constitutional change in the three East African countries. His hopes for
an East Africa Federation faded. He would later put his energies in
promoting the Organization of Africa Unity (OAU).
In
May, 1963 he attended the meeting in Addis Ababa to set up this
organization of African States. After the announcement of independence
Nyerere saw that there was need to reorientate TANU. Its goal was now in
range. There were also deep divisions in the party particularly in
connection with racism.
Some
in TANU wanted only Africans to be members of the party. They also
wanted quick Africanization of all departments in the government.
Another concern that Julius would talk about when he was with me was his
fear of religious conflict between the Muslims and Christians in
Tanzania. This concern was heightened by the regulation that Governor
Twinning had imposed on Tanganyika. It forbad anyone receiving a
government salary from becoming a member of TANU.
During
the campaign Muslims who were mainly involved in business flocked to be
members of TANU and support Nyerere. Christians who were the educated
people in Tanganyika were employed as teachers in government and church
schools as well as working for government in various positions. Because
they received their salaries from government they could not become members of TANU.
Nyerere
himself told them not to quit their positions because he would need
their skills and experience when the country became independent. The
result was that Nyerere was in debt to the Muslims in the political
field. To show his gratitude to the Muslim community he resigned as
Prime Minister and appointed Rashidi Kawawa to be Prime Minister.
Rashidi was always a most loyal follower of Nyerere. His resignation
gave him the opportunity to re-orientate TANU to work now for the
development of the country. Independence was already assured. Now a
greater task faced the people. He described it in Swahili. Our enemies
are umaskini, ujinja na ugonjwa (Swahili for “poverty, ignorance and
disease”).
Many
in the country were expecting that they would become wealthy overnight.
He toured the country speaking everywhere to the people to get to work
on development. He also was able to root out from the party leadership
in many areas those that were using their authority in unlawful ways.
Because Britain did not come through with what they had originally
promised and the need for schools, roads, and hospitals was urgent,
Nyerere initiated self-help schemes.
Each
citizen was to work one day a week free on these self-help schemes.
Those who failed to do so were fined. This was a revival of the old
African custom in which chiefs required free community labor from the
people. According to official Tanganyika statements given in mid-1963
for an investment of 2,100,000 shillings (the equivalent of $300,000)
515 wells had been dug, 10,400 miles of roads built, 166 clinics, 368
schools, 267 village halls, and 308 dams constructed. It was now time to
replace the British Governor General with an African President. Iain
Macleod had already agreed to this.
Nyerere
announced that on the first anniversary of independence December 9,
1962 Tanganyika would become a republic. Two months later Nyerere was
unanimously chosen as the candidate for TANU. The African National
Congress chose Zuberi Mtemwu as their candidate. Nyerere defeated him
with 1,123,535 votes against his 21,279 votes. There was a turnout of
63.5 % of the registered voters.
On
December 9, 1962 Chief Justice Ralph Windham swore in Julius Kambarage
Nyerere as the first President of the Tanganyika Republic. He received
gifts of a cloak, a spear and shield from ethnic group chiefs who also
anointed him. The goal of complete independence had been accomplished.
Many difficulties would face him in his role as president.
He
had the great gift of being able to laugh at his own mistakes and
correcthis mistakes. Historians will undoubtedly enumerate his many
successes and failures as president during the 24 years he was in
office.
I want to attempt to explain what I saw as his great contributions to Tanganyika, and after the Union, to Tanzania.
His
greatest contribution was his complete dedication of himself and the
country to the welfare of all the inhabitants of the country. I am sure
that whatever decision he had to make, this consideration was foremost
in his mind. He fought all forms of corruption.
It is truly amazing that as an African President there never were any accusations with any substance to them made against him.
A local politician in Musoma once told me, “Because the Baba doesn’t take bribes, it is difficult for the sons to accept them.”
It
is remarkable that with all the blatant corruption in so many African
countries, Nyerere could stand out so incorruptible. This honesty
extended not only to his personal life but also to the political scene.
He stuck to his principles even when doing so would cost the country
foreign aid. He would lose a great deal of aid from West Germany when he
agreed to recognize East Germany. A similar loss of aid came from
Israel when Tanzania recognized the Palestinian government. They stopped
all their aid to Tanzania. He was not willing to let Tanzania be bribed
for the sake of receiving aid from another country.
His
personal example is also a great legacy that he has left his people and
the world. He was a faithful husband to his wife Maria and a devoted
father. He wanted his children to grow up like all the children in
Tanganyika. He did not want them to be “privileged.” At times this would
cause friction between him and his wife, Maria. Like all mothers, Maria
wanted her children to get the best. Nyerere showed that he was one
with the vast majority of the people of Tanzania who are peasant
farmers.
He
enjoyed working in the fields, planting crops, weeding them, and
harvesting them. When he was president his vacations were spent in this
way in his fields in Butiama. He was a man of great faith and love of
God. He went to mass and received Holy Communion every day. His morning
began when he was in Dar es Salaam with mass and communion in his parish
church of St. Peter’s, Oyster Bay. After this he would return home for
breakfast before going to his office.
When
he would be traveling inside of Tanzania or even in foreign countries,
one of his aids would need to locate the closest Catholic Churches and
find out when mass was so that he could attend.
In
Beijing, China, he went to the Catholic Church which was at the
service of the diplomats. After returning from Lima, Peru he mentioned
to me that he had met one of my Maryknoll classmates, Father Martin
Murphy. When Julius went to mass in Lima, he introduced himself to the
priest who said the mass. He was Martin Murphy. It was so evident when
Julius went to mass, he was there to pray and worship God. He was very
respectful in church. His attention was always on the altar and what was
taking place in the liturgy. Maria has told me that when he would come
home from his work in the evening, he would go to his room to read
scripture and meditate.
At
times she would say that he is meditating these days on St. John’s
Gospel or a certain epistle of St. Paul. When speaking with him his
faith knowledge of Catholic doctrine was very evident. He loved and
respected the church. He had special respect for religious communities
in which everyone shared in the resources of the community equally. He
felt that this was an example of how he hoped all in Tanzania could
live.
It
was similar to his ideal of Ujamaa (Swahili for “Familyhood”). After
his retirement in Butiama Nyerere regularly attended mass in his home
parish. One October a Tanzanian seminarian during his pastoral training
was told by the pastor: “Next Sunday, you will give the sermon at the
parish mass.” It was World Mission Sunday! The seminarian worked hard
all week preparing his homily. Sunday morning he stepped up to preach.
Seeing the retired President Julius Nyerere sitting in the front row a
few steps in front of him, he panicked. The seminarian forgot every word
he prepared. He could hardly speak. “Today is World Mission Sunday!” he
stuttered. “When we think of missionaries we think of Wazungu (Swahili
for “Europeans” or white persons) priests, but we are all missionaries.
Everyone, every Catholic, must do something to spread his or her
religion.” Trembling, he made the “Sign of the Cross” and sat down.
The
seminarian felt humiliated and thought his sermon was a total failure.
Two months later a messenger arrived at the rectory to see the
seminarian with an invitation from Nyerere to come to dinner. Around the
table with the retired president and his wife Maria were a number of
young children, their grandchildren. “Jimmy!” Nyerere said, “You lead
the prayer.” Little Jimmy made the “Sign of the Cross” and said the
prayer before meals in Swahili. When Jimmy was finished, Nyerere turned
to the seminarian saying “Frater : (“Brother” in Swahili). This is the
result of your sermon. That Sunday I began to think that I have
not done much to teach my religion. These are some of my grandchildren.
I’m calling them here to teach them their prayers.”
At
the same time he taught and encouraged all to respect other peoples’
religious beliefs. He had raised money in Canada and with some help from
the Tanzanian bishops was able to build a Catholic Church in his
village of Butiama. Italians came to build this church.
On
the day it was blessed he was very happy because now it would be handy
for him to go to mass every day. He was retired at this time and living
in Butiama. After the blessing of the church in Butiama at the
celebrations that followed he was asked to speak.
He
told the Catholics there that they should help the Muslims in Butiama
to build a mosque so that they too could have a place of worship. This
mosque was built under the supervision of the army. Julius was very
foresighted in realizing the great danger “tribalism” presented to
Tanganyika. In his campaign for independence he had the remarkable gift
of uniting the 120 ethnic groups (formerly called tribes) of the
country. He did this just by talking to them.
During
the campaign some of the tribal chiefs opposed TANU. They were
receiving their salaries from the British Government. It was to their
interest to preserve the status quo. Nyerere realized that the chiefs
were the center of tribalism. They would continue to promote their own
interests and the interests of each tribe.
One
of his first declarations after independence was to abolish all the
chiefs in the country He was the son of a chief. His brother Edward
Wanzagi was chief of the Zanaki at the time of independence. In place
of chiefs he appointed government officials to carry on the work of the
chiefs. However, these officials were usually not from the same ethic
group.
His
second move to diminish tribalism was to mix up the secondary students
who were studying in boarding schools. Instead of attending schools in
their own district or tribal area they were sent to other parts of the
country so that they would learn to live with and appreciate students of
other ethnic groups. Perhaps the greatest attack on tribalism came from
the emphasis that he put on Swahili as the national language.
Everywhere
it was very evident how much the government was pushing Swahili.
English continued to be a legal language of the country, but it took a
second seat far behind Swahili. There was a big push in adult education
throughout the country. The widespread adult education classes
throughout the country also helped Swahili to spread not only among
students, but among the population in general. It was also a unifying
force in the country. Today Tanzania remains as a model for ethnic group
harmony Another of . the great legacies Nyerere left his people.
In
January, 1967 following a three-day meeting in the town of Arusha, the
TANU National Executive Committee Nyerere declared the Arusha
Declaration. This declaration was hotly contested during this meeting. A
member of this National Executive Committee, Philipo Hosea, who
participated in this meeting told me that Oscar Kambona was against this
declaration and challenged Nyerere during it. On two occasions when the
delegates were deadlocked, Nyerere, Kambona and Kawawa left the general
meeting and went into discussions about it among themselves. After each
of these discussions it was evident that Kawawa sided with Nyerere
against Kambona.
The
main point of the Arusha Declaration was that Tanzania would follow a
political philosophy of Ujamaa. In 1955 when Julius was teaching me he
explained to me his hopes of establishing a government that would be
based on African culture. He saw the weaknesses of both
Communism and Capitalism which at that time was engaged in the Cold
War. He felt that it would be better for his country to have a
government that would follow the principles that had governed the lives
of the Africans before foreigners came to Africa and took control of
their country politically. He explained Ujamaa as a way of life as it
was lived in the African extended family. In
the extended family all shared all that is needed for life. There is
also private ownership of all that one produces or makes.
Land
was always tribally owned. Everyone in the tribe had a right to have
land so that he or she could raise the food necessary for life. Water
was also shared. No one could claim a spring of water as his own
property. Everyone needs water for life. On the other hand if someone
builds a house, this person owns it. The food one grows belongs to the
person who raised it. . .
Nyerere
felt that these same principles should be used as the basis of the
government of Tanganyika so that the wealth of the country would
benefit everyone in the country
He
knew that Tanganyika had great mineral wealth. There are very large
deposits of iron and coal in southern Tanganyika. At this period of
their development, the people of the country were not capable of
developing these resources. He felt it was better to let them remained
undeveloped until the time Tanzania would be developed enough and could
exploit these resources rather than allow large foreign companies come
and exploit this wealth for themselves while they paid only minimal
wages to the Tanganyikan workers. It was interesting to me that Father
John Civille wrote his doctorate dissertation on “Ujamaa Socialism: An
Analysis of the Socialism of the Julius K. Nyerere in the Light of
Catholic Church Teaching.” It is found in Tanzania and Nyerere: A Study
of Ujamaa and Nationalism by William R. Duggan and John R. Civille
published by Orbis Books in NewYork in 1976.
The
book points out how close are Nyerere’s political philosophy of Ujamaa
and the Catholic Church’s teaching on human rights and the relation of
the citizen to the state. I remembered how Julius had told me how eager
he was after his baptism to understand his Catholic Faith. He not only
read, but studied all of the Papal Encyclicals while he was at Makerere
University.
A
second emphasis of the Arusha Declaration was to build self-reliance.
This would be possible only by promoting rural development. Ninety
percent of the populations were rural peasant farmers. They lived off
the food they raised. Many were subsistence farmers, barely able to
raise enough food to feed themselves and their fa milies. This is
because of their primitive implements of farming, mainly their
dependence on the hoe. They also needed to depend on the rainfall that
in some areas of the country is erratic.
There
was also encouragement to return to the custom of farmers working
together and sharing together in the harvest. This concern of Nyerere
for the poor rural people extended to his concern for their medical
needs. The doctors wanted to use what limited resources that Tanzania
had for building large hospitals in urban areas.
Nyerere
realized that these hospitals would not meet the every day medical
needs of the peasants. He also knew that highly educated doctors would
find it difficult to live in rural areas. He therefore opted for
training Medical Assistants and Rural Medical Assistants and for
building small Health Centers in the rural areas. These would have male,
female, children, maternity, and isolation wards. They would also have
laboratories as well as facilities to handle outpatients. Medical
assistants and trained nurses staffed these Health Centers. They were
located throughout the rural areas where the farmers could easily reach
them.
I
saw them in operation many times. They provided excellent service to
the people. Many cases of people with severe malaria and other common
ailments need a period of rest when
getting their treatment. They could do this in these Health Centers. In
dispensaries when the people get treated they are obliged to walk long
distances after treatment. This nullifies the treatment that they are
given.
The
more complicated cases that the Medical Assistants felt that they could
not handle were sent to the hospitals in the urban areas. These Medical
Assistants could after a short experience in the Health Centers
continued their studies in the Medical Schools and become fully
qualified Medical Doctors. I will not attempt to go into many aspects of
the work and decisions Nyerere made together with his government after
independence. He was living in Dar es Salaam and I was living in
missions in Musoma Diocese.
He
made mistakes. But he was always willing to admit his mistakes. When he
made a mistake and saw that it was a mistake he would change the policy
to correct it. From my understanding of him I know that even when he
made a mistake, it was not for any personal gain for himself or any
particular group to profit from this action. He made his decision
because he thought that it would be for the good of the whole country
and especially the poor people in his country.
An
example of this was villagization. He explained to me that he felt that
when people lived together, they would exchange ideas more frequently.
This would bring about speedier development in the country. He also
wanted to promote universal primary school education. He wanted the
schools to be close enough to the people so that the children could get
to school easily and especially get home at noon to eat and then return
to classes. This could only be done if the children lived in villages.
It
was his intention to bring good drinking water to all the people in
rural areas. Again this would be impossible with the limited finances of
the country if the people lived scattered over the countryside in their
small peasant farms. Again the solution to this water problem was to
move into villages.
A
third benefit that he saw for the poor peasants was to have medical
facilities close at hand. In each village the government could provide a
medical dispensary with a Rural Medical Assistant. Being close to a
medical dispensary they could get early treatment. It was his hope that
these villages would develop and be able to have their own markets,
shops, and workshops. With these attractions he wanted the youth to
remain in the villages and be able to have a social life and also have
opportunities of making money. If this took place then they would not
flock to the large cities that cannot provide them with jobs.
Also
in the cities many could get into crime, prostitution, and other
difficulties. At the time of villagization there were some tribes and
individuals who rebelled against moving into villages. In some cases
this was due to the poor location of where the village was to be
located. From the directions that we were given by the government for
the location of a village, we were told to select a site at an
established mission, a school, a trading center, or cotton store. Each
family was given an acre of land in the newly formed village area. Most
people could choose which plot they wanted.
It
was unfortunate that this policy of moving the people into villages in
our Mara Region took place when there were four years of famine,
1970-1973. The people blamed the famine on the government. It is true
that there was less agricultural work done when the people were moved a
mile or two away from their fields. They continue to work the same
fields as they had done previously. However, because of the distance
they had to walk to get to their fields, the time that they spent
working on them was reduced. Another problem was protection of their
crops from cattle being herded nearby and wild animals. When they lived
next to their fields
they could protect them better. The people with large herds of cattle,
sheep, and goats were probably the most affected. When the government
agreed and gave permission for the people to return to their small
peasant farms, the ones who did so were mostly those with large herds of
cattle.
Most
people were happy to continue to live in the villages. During the
serious famine in 1974 the Tanzanian government provided famine relief,
but the food was not getting to the people who complained to the
authorties. President Nyerere heard about the complaints and decided to
visit all the storehouses of the National Milling Company (NMC) where
the food was being kept.
One
day Nyerere visited the NMC in Shinyanga. He disguised himself as a
beggar wearing worn out clothes and an old hat. When he arrived at the
gate of the NMC no one recognized him. He passed through the gate
without permission and went straight to the office of the manager. He
knocked on the door andyelled out, “Hey, you people in there. Help me. I
don’t have any food.” The manager answered, “Stop bothering us, old
man. We don’t have any food here. Go to the market and buy some for
yourself.”
Nyerere
continued to cry out, but no one paid any attent on. The manager and
his assistants were busy with some local business men who were buying
the famine relief food that was supposed to go to the Tanzanian people.
Finally Nyerere opened the door and walked into the office. He
immediately took off his hat and made himself known. Needless to say,
the manager was speechless.
After
President Nyerere returned to Dar es Salaam, it was announced that the
manager of the NMC in Shinyanga had been fired together with some of his
assistants.
I
am sure that historians will deal with the many difficulties that
Nyerere had to deal with as president such as the Army Mutiny in 1964,
the detention of individuals, the revolution in Zanzibar, the union of
Tanganyika and Zanzibar to create Tanzania in April, 1964, the
conflict with apartheid in South Africa and Zimbabwe (formerly Southern
Rhodesia), the war with Idi Amin in Uganda, and other problems that
Nyerere had to deal with during his 24 years as president.
I
did meet him occasionally during this time, mainly when he came on
vacation to his village of Butiama. In all our conversations I saw that
he continued to be concerned with justice and peace for his own people
in Tanzania and the people of Africa in general.
There
is a commonly used Swahili proverb translated into English as: When
elephants fight the grass (reeds) gets hurt. It means the feeling of
powerlessness in the midst of larger forces.
In
the 1970s Julius Nyerere used this proverb in a speech at the United
Nations in New York. He explained that in the Cold War between the
(then) two great super powers -- the United States and Russia -- it was
the poor Third World countries such as those in Africa who suffered and
were victimized.
For
many years Nyerere was the chairperson of the South-South Commission.
This commission was an organization of the developing countries. It
tried to promote justice on the world market by showing the injustices
that the wealthy countries practiced since they were able to control the
prices both of rare materials and manufactured goods on the world
market.
He
was also the leader of the Frontline States that assisted the South
African Blacks in their pursuit of independence and the end of
apartheid.
At
his inauguration as the first president of South Africa, Nelson Mandela
recognized Julius Nyerere’s contribution to overcoming apartheid. He
did this by giving him at the independence celebrations the first seat
of protocol. The humility of Julius Nyerere was very evident to me. The
two earliest biographers of Julius K. Nyerere were Judith Listowel and
William Edgett Smith. Judith Listowel’s book is The Making of Tanganyika published by London House & Maxwell, New York in London in 1965.
William
Edgett Smith’s biography is called We Must Run While They Walk
published by Random House in New York in 1971. Both of these authors
came to visit me at Zanaki Mission. I helped them with information
especially on Nyerere’s life as a youth. Both of them told me that
Nyerere had agreed to give them interviews. However, he would only give
these interviews on the condition that their books would not be called
Julius K. Nyerere. He was very much against any self-glorification. He
would not allow statues to be erected to honor him. He did not want
titles of honor, but preferred the title Mwalimu ((Swahili for
“Teacher”).He was always the enthusiastic teacher and animator.
I was with Julius Nyerere when he died in St. Thomas’s Hospital in London on Thursday, October 14, 1999.
When
I returned from the states a short time prior to this, Father John
Sivalon, our Maryknoll Regional Superior, had informed me that Julius
was ill and had gone to London for routine treatment. Dr. Robert Carr
first diagnosed Nyerere as having chronic lymphocyte leukemiain August,
1998 and started his treatment.
He
returned to London again in November, 1998 for further treatment. A
week before he left for London in August, 1999 he was in poor health.
This trip to London was described in the local newspapers as a routine
medical check-up. Maria told me that previously he had developed
shingles which bothered him greatly. However, he had recovered from these.
President
Benjamin Mkapa of Tanzania after visiting Nyerere in the hospital on
September 25 gave a press conference in Dar es Salaam when he returned
there the following day. He announced that Nyerere was in critical
condition and asked the nation to pray for him.
When
I got word that he was not improving I flew to London on Sunday,
October 10 and went directly to see him. I found him in a coma in
intensive care. He had a smile on his face. With him was his wife Maria,
his two sons, Charles Makongoro and Madaraka as well as his three
daughters, Anna, Rose, and Paulette.
President
Mkapa had sent as his personal representative to be with Nyerere, Mr.
Kingunge Ngombale-Mwiru, the Minister of Regional and Local Government.
The Tanzanian High Commissioner in London, Dr. Abdulkadir Shareef was
also in attendance. Joseph Butiku who had served as Julius’ personal
secretary when he was president and was also a relative was present.
General
Musuguri who was a retired general in the Tanzanian army that defeated
Amin was also in attendance. Rashidi Kawawa also came to pay his
respects to Nyerere while I was there. Near his bed in intensive care
was a small shrine with a crucifix, pictures of our Blessed Mother, and a
rosary.
His family took turns of sitting at his bedside praying and being with them.
I
was privileged to take my turn at his bedside. His two daughters, Anna
and Rose, spent each night praying the rosary throughout the night.
On
Monday, October 11 Dr. Carr decided to do a Cats Scan on Julius. When
they returned him to intensive care, Dr. Carr called together Maria, his
family and others in attendance. He said, “I am sorry but I have to
tell you that your husband and father has gone to God. He has had a
massive stroke. There is nothing that we can do to repair or help him.”
The
family saw him breathing well as he had previously done. They found it
difficult to accept that he had died. I was able to explain to the
family that due to the development of medical science the Catholic
Church now recognized that a person was dead when his brain was dead.
Dr.
Carr was very gentle and took time to spend with the family. We also
prayed together. We were allowed to celebrate mass in the Anglican
Chapel of the hospital. Maria mentioned to me that she suspected that he
had this stroke on the previous Thursday.
The
Catholic chaplain, Father Bradley, who came two days a week, had
previously given Julius the sacrament of the Anointing of the Sick.
Later Maria asked another Catholic priest, Canon John Devane, to give
her husband Extreme Unction. He did and later explained to Maria that
the Anointing of the Sick was the new name for the sacrament of Extreme
Unction.
On
Monday night Charles Makongoro and Joseph Butiku asked to speak to me
in private. They told me that the Tanzanian government officials had
decided they woul pull the plug on the life supports for Nyerere on
Tuesday and that a plane would come on Wednesday to take his body back
to Dar es Salaam. However, Dr. Carr spoke with Maria and her family when
I was with them and said that he would only follow the wishes of the
family in this matter. He saw that they were struggling with accepting
that Julius was dead when they saw him continuing to breathe.
When
his daughter Rose asked Dr. Carr to explain, he said that he was
continuing to breathe because the machines were keeping him breathing.
She replied. “Well, in that case we can keep him breathing
indefinitely.” Dr. Carr told her that it would be better if the doctors
in intensive care would explain what the machines were doing as this was
their specialty.
One
doctor from intensive care did come and talk to all of us. He said that
if you want to know what we are doing in intensive care now with your
husband and father I can only say, “We are prolonging his death.” Even
with this the daughters found it difficult to make a decision.
Finally
after prayer and much discussion they agreed that on Thursday morning,
October 14 that the monitors could be removed. They did not agree to
remove the life supports. However, God is good. At 2:00 a.m. on Thursday
Nyerere took a turn for the worst. Maria and his sons were called to
his bed. The daughters were already there. The doctors worked on him
until 6:00 a.m. when he stopped breathing completely. I arrived at 8:00
a.m. at the hospital. Dr. Carr met me and told me that Julius had
stopped breathing. All were gathered around his bed praying. Dr. Carr
asked that we give the nurses the opportunity to remove all the wires
and instruments and to clean him up. We left his bedside.
When
we all returned we found him covered with a sheet except for his face.
His wife Maria immediately went to his side. She uncovered his hand from
under the sheet, grasped it between her two hands. The way she did it
showed how great was their life long love that they shared during their
47 years of marriage.
She
then intertwined a rosary between his fingers as all of us prayed and
said the rosary. At that time I wished that all the Catholic married
couples in Tanzania could have witnessed this expression of love that
Maria and Julius had for each other throughout their life long faithful
marriage.
The
Requiem Mass, which was celebrated by Monsignor George Stack in
Westminster Cathedral, London, was filled to capacity. Large crowds of
Africans filled the plaza outside the cathedral because there was not
enough room inside.
After
the mass they came to pay respects in a side chapel until it was
necessary to stop because another mass was going to be said at the main
altar.
I
was privileged to accompany Nyerere’s body together with Maria, his
wife, his children and many government dignitaries on the plane that
brought him home to Dar es Salaam, Tanzania.
It
is impossible to describe the huge crowds that waited for his arrival
at the airport in Dar es Salaam. Looking down from the plane, all one
saw was a never ending sea of people, all standing in quiet respect for
their beloved Baba wa Taifa (Swahili for “Father of the Country”).
If
as in the early days of the church, saints were recognized by the Vox
Populi (“Voice of the People”), Julius Kambarage Nyerere would have been
canonized that day.
Not
only were the people there at the airport, but they lined the 15-mile
route that the entourage took carrying his remains in state to his home
at Msasani. This day, Monday October 18, was reserved for members of his extended family to pay their respects to their beloved father.
His
wife Maria sat near the coffin as members of the family came to view
and pay respects to his body. Next to Maria was Mrs. Nelson Mandela who
had flown from South Africa to assist Maria. Fortunately when she
recognized how tired Maria was from the long flight from London and then
the funeral procession from the airport to her home, Mrs. Mandela
persuaded Maria to go rest.
The
following day, October 19, there was a Requiem Mass for Julius
Kambarage Nyerere in St. Joseph’s Cathedral, Dar es Salaam. Cardinal
Polycarp Pengo presided at this celebration. There were 13 archbishops
and bishops assisting including the Apostolic Nuncio.
Because
this cathedral is not too large, only VIPS such as President Benjamin
Mkapa, his wife, members of the diplomatic corp. and a limited number of
50 priests and religious were able to attend. Crowds remained outside
in prayer and respect.
After
this mass his body was taken to a house in the National Stadium. This
house had been built with air conditioning so that people could come to
pay their respects. The lines began and continued all Tuesday night, all
day and night Wednesday until Thursday morning when ecumenical services
were held and speeches given. People had to walk many miles. But even in the middle of the night there were crowds of people that came to show their respect.
After
this service in the National Stadium his body was flown to Musoma and
from there taken to his home in Butiama. Once again in Musoma and then
in his village of Butiama there were very large crowds waiting to show
their respect and love for him.
At
Butiama crowds of people came from all over Tanzania to view his body
and pay their respects. This went on from the time the body arrived
there, then all day and night long Thursday, and all day Friday until it
was time for his burial mass. The
people sang and prayed for him during all this time. Archbishop Anthony
Mayala was the principa celebrant. Cardinal Polycarp Pengo, Bishop
Justin Samba of Musoma Diocese and five other bishops assisted.
There
were a number of speeches by President Mkapa, President Museveni of
Uganda, the Vice President of Tanzania and others at the grave. He was
laid to rest in a simple grave.
One
day when I was visiting Maria after the death of Nyerere, she mentioned
that Julius had wanted to build a small shrine to our Blessed Mother.
This shrine would be built among the large granite rocks near where he
would be buried.
After
his death Maria started to build this shrine. Julius had chosen the
type of statue he wanted. When I saw a picture of the statue I
recognized that it was Our Blessed Mother, Lady of Grace. I was able to
temporarily borrow such a statue from the Immaculate Heart Sisters of
Africa at their Baraki Postulancy. The Maryknoll Society agreed to
donate a permanent statue. We ordered a marble statue from Italy that
was placed on the top of the large granite bounder near Julius’ grave.
At
the insistence of Maria a sign was placed on the mount holding this
statue that acknowledged that it had been donated out of Maryknoll’s
respect for Julius Nyerere. Over many years we Maryknoll missionaries had a close friendship and working relationship with Julius Nyerere and his family.
Six
weeks after his death picture this moving scene. Thirty-one members of
the Maryknoll Family in East Africa gathered in the Catholic Church at
Butiama, 35 miles from Musoma on Saturday, 4 December, 1999: eight lay
members of the Maryknoll Lay Missioners (MLM); 11 Sisters of the
Maryknoll Congregation, and 12 members of the Maryknoll Society (10
priests, one Brother and one seminarian).
They
joined with Mama Maria Nyerere and other relatives and friends to pray
for Mwalimu Julius Nyerere who had died on October 14, 1999. I was
Principal Celebrant and John Sivalo the homilist.
Maryknoll
Lay Missioner Liz Mach and Sister Gertrude Maley read the Scriptures.
The feeling was a family spirit: small, informal, personal and friendly.
It was a day of mourning.
With
heavy hearts we remembered this outstanding Catholic, husband and
father, teacher, Founding Father of the Nation and international
statesman Julius Kambarage Nyerere. It was a day of celebration.
Wearing
white vestments and using the Mass of the Resurrection we prayed for
Nyerere’s final journey to heaven and his joining our ancestors in
Christ. A special time in the liturgy was the introductions of the
Maryknollers present.
It
was a touching moment when Maryknoll Lay Missioner Lisa Nolan walked
over and personally greeted Maria before introducing the MLM members.
Sister Mary Reese did the same thing before inviting each Sister to
introduce herself. In their introductions many of the priests and
Sisters recalled a special moment or anecdote in our long relationship
with Nyerere.
In
fact, from Maryknoll’s arrival in Tanzania in 1946 there has always
been a warm bond of friendship and collaboration with Nyerere and his
family. In his homily Sivalon emphasized that Julius Nyerere promoted
the spirit and practice of the equality of all people at all levels of
life.
He
recalled Nyerere’s simplicity and closeness to the ordinary Tanzanian
people. He described a scene during the viewing of the body of Nyerere
at the National Stadium in Dar es Salaam. Among the thousands of
Tanzanians who patiently waited in line for hours, a woman with a baby
on her back, a man on crutches and a simply dressed young boy each
walked by the casket, paused a moment, bowed and quietly passed on. A
moving tribute to a great man of the people! Julius Nyerere has always
been an inspiration to so many people. People come from distant regions
in Tanzania to visit his grave to show how much they loved him. They
realize how much he loved the poor of his country and tried to help
them.
Maria
mentioned to me that even when he was seriously ill Nyerere told her
that he needed to go to Arusha where he had been involved with the
leaders of those fighting in Burundi to try to bring peaceamong them.
Nyerere’s
whole life was a testimony of his efforts to bring justice and peace to
Africa. He had worked with the former president of the USA, President
Jimmy Carter, in other efforts to bring peace among warring groups.
What
now remain for this nation of Tanzania and its people is to adhere to
Julius Nyerere’s teachings on unity and respect for each other despite
racial, religious, or ethnic differences.
Written and signed by Father Arthur H. Wille M.M.
Musoma, Tanzania
February 1, 2005
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