SIKU YA UHURU..

Mukama finished his first year (standard nine) in November at Bwiru Boys’ Secondary School, Mwanza, during Omwaka gw’Obhuuru (The Year of Political Independence). The school closed in late November, and Mukama went back to his village, where he was born, in Ebhuinja, Emajita, Emusoma. During the late months of that year, throughout Tanganyika wananchi (the children of the country) readied themselves for independence. As the date for independence approached, Mukama decided to celebrate independence festivities in Emusoma Town. At least, he wanted to be able to witness that symbolic reformation, transformation and change from colonialism to independence.
Spending the night of independence at Ebhuinja would have created less impression about the historic overnight changes that were to take place. Mukama wanted to eyewitness the handing over of power at the District Headquarters from the colonial District Commissioner to a new District Commissioner mwananchi of the new nation of Tanganyika. He also wanted to witness the changing over of the flags. For many of the rural people the changes were almost absent. They went to bed to wake up into independent Tanganyika!
Mukama asked permission from his parents to travel about 45 miles to Emusoma Town. He packed his luggage there three days to Olusiku lw’Obhuuru (Independence Day). He arrived in the town to find it different. The town was decorated with the TANU Party colours of Black and Green pieces of cloth. The whole week of independence was festive. Consequently, Mukama wanted to jump onto the celebration bandwagon. He went to the store to buy a new pair of shorts and a coloured shirt. He also bought a pair of brown boot-like jirabha (sneakers) at the newly opened up Bata Shoes Company Store run by the Kericho-based (Kenya) shoe company, the largest retail shoes store in East Africa.
The pre-independence evening was full of bravado, festivities and other celebrations. There was the opening of a new bar, Ghana Holiday Bar, in commemoration and praise of Ghana (the first country of Abherafuru (Africans) in sub-Saharan Africa to throw away the yoke of colonialism four years earlier). A gala dance led by the town’s famed Eleven Stars Jazz Band was organized at the Ghana Holiday Bar. The band hired an old Land Rover for dissemination of information about the gala. By means of a small bullhorn, a couple of organizers plied the town’s dusty streets of Majita, Mukendo, Mukendo Kati, Mwigobhero, Rutiginga, Nyabhukika, Mwanza Road, and around the mushrooming area of Nyasyo announcing the gala event at Ghana Holiday Bar.
The town did not have public electric supply. There were small electric generators at the Musoma Diamond Talkies (the only cinema hall) and at the quarters of both Mabwana Disii and Dioo. Otherwise, the town was in a blackout in the night. Rich homes had their jikarabhai (pressure lamps), so was the Ghana Holiday Bar. To operate some of the electric guitars that the Eleven Stars Jazz Band was to use, truck batteries were improvised for the purpose.
The idea of dancing did not attract many participants. To the majority of the common masses of people, dancing in the night unbecoming, not to mention the fact that one had to pay entry fee. Abherafuru were used to dancing during the day. Of course, women organized night dancing during weddings. Nonetheless, in the evening, residents of Emusoma and their friends flocked to the Ghana Holiday Bar and danced to independence, including a dancing competition. Prizes were awarded to the winning pairs. Other dancing halls, too, organized similar dancing galas.
Distinguished female guests entered the Ghana Holiday Bar wearing their dresses, khanga and vitenge with psychedelic writings in praise of TANU. Some khanga captioned visibly: Kutawaliwa ni Fedheha (To be Colonized is Shame). Tumeutokomeza Ukoloni (We Have Eradicated Colonialism), TANU Yajenga Nchi (TANU is Building the Country), and Binadamu Wote ni Sawa (All Human Beings Are Equal). Some of vitenge had the picture of Julius Nyerere.
Many distinguished male guests, who came over to commemorate the opening of the Ghana Holiday Bar, wore dresses to emulate Ghanaians. Many just put on migolole (wrapped long pieces of clothing). Some had grown long hair as a symbolic absence of time to groom their hair. They had spent time fighting for Uhuru, after all! They walked in gaiety on walking canes to imitate Julius Nyerere, the soon to be Baba wa Taifa (the Father of the Nation), the Clippers cigarettes chain-smoker, with his long backwards-combed hair.
Mukama and his friends just passed by the Ghana Holiday Bar, and peeped
through the openings in the walls that enclosed an open “dance hall.” Otherwise, the young boys spent the evening roaming the town, as if they did not have a place to sleep. They wandered along many of the dusty streets of Emusoma Town. They sneered at the many Abhahaya and other ethnic groups' women bhamalaya (prostitutes) who were outside with their deeming ebhikorobhoi (improvised kerosene tins with wicks as lamps) attracting potential male sex-buyers, irrespective of age! A lot of drunkard men had “good time” of visiting the
different bhamalaya, like worker bees visiting sweet smelling flowers!
The day dawned. People did not wait to recuperate from previous engagements. Early in the morning, the streets were jammed with people demonstrating in ecstasy within their neighbourhoods, especially along the main street, Mukendo Street. The women drowned the town with ululation, like a swarm of jindirila (homopterous cicadas). Emusoma Town was ready for the Uhuru Celebrations along that inspirational motto: Uhuru na Umoja (Freedom and Unity). Under which Julius Kambarage Nyerere fought to
bring about Uhuru to Tanganyika.
Abhaindi (the Asians) were not left out. They had decorated their business areas with posters of Mheshimiwa Julius Kambarage Nyerere, alongside with that of Mahatma Gandhi, and the eastern side of the town nicknamed Uhindini (where the Asian community lives), near Mwigobhero. Some TANU militant supporters, especially the Ifiligi (TANU Youth League) members, wearing their black pairs of trousers (women wearing black skirts) and green shirts, wanted to harass Abhaindi, who had Mahatma Gandhi posters on their buildings. They questioned the validity of Gandhi in independent Tanganyika. Some militant members of Ifiligi were seen pulling down Mahatma Gandhi posters. Some Abhaindi protested, and explained the reason why to the satisfaction of Ifiligi.
Mukama was not a member of the Ifiligi, but questioned the validity and relevancy of Mahatma Gandhi posters. He went to the extent of asking one famous tailor of Sikh background, Ujaghar Singh, whom Abhajita referred to as, Njaga, “Kwa nini wewe na Wahindi wenzako mmepamba picha ya Mahatma Gandhi pamoja na ya Mheshimiwa?” (Why is it that you and your fellow Asians are displaying the poster of Mahatma Gandhi along that of Mheshimiwa?)
Replying in his heavily Asian-accented Kiswahili, Njaga remarked, “Tajama. Wewe iko bado toto dogo. Pana jua hii siasa ya Mesimiwa na Gandhi. Ote iko watu kuba sana. Naleta uru bila damu. Ote leo sisi furahi sana; uru kuja Tanganyika bila damu, sawa India. Leo ote dugu moja. Pana Afrika; pana Hindi.” (Look. You are just a kid. You do not know the politics of Mheshimiwa and Gandhi. Both of them are great men. They brought independence without shedding blood. Today we are all rejoicing because independence has come to Tanganyika without shedding blood similar to India. We are all brothers. There is no African; no Asian.)
Mukama was satisfied with the Ujaghar Singh’s witty answer he got; it was Uhuru na Umoja (Freedom and Unity). He waited for the most symbolic event of the evening and night—the dawn of independence itself at midnight. Around about 8:00 p.m. throngs of people started heading to the Independence Ground. Some carried chairs to sit on. That momentous event was performed at the Emusoma Soccer Stadium between Bomani and the Hospital. The place was jammed with people to the full. Everybody just wanted to have the piece of the action to witness one momentous remembrance: Bendera ya Mwingereza inateremshwa na ya wananchi inapandishwa. (The British flag coming down and that of the children of the country being hoisted high!)
Mukama was there, too. He had gone to witness that major event with some of his friends. In order to secure strategic positions of witnessing the passing of the era, Mukama and his short friends climbed nearby jacaranda trees. The event schedule started at 9:00 p.m. with TANU Ifiligi Choirs bidding goodbye to British colonialism from Tanganyika. Many songs were in praise of Nyerere, TANU, Uhuru struggle, and the new Tanganyika soon to be born.
However, the song that was often repeated was about TANU, Julius Nyerere and Rashid Mfaume Kawawa (the Vice-President of TANU). Often a leader would substitute important names of the leaders in Tanganyika, East Lake Province, South Mara District Council and Emusoma Town:
Oh, TANU
yajenga nchi! (x2)
TANU, ah (x2)
TANU
yajenga nchi!
Oh, Nyerere
ajenga nchi! (x2)
Nyerere, ah (x2)
Nyerere
ajenga nchi!
Oh, Kawawa
ajenga nchi!(x2)
Kawawa, ah (x2)
Kawawa
ajenga nchi!
Oh, TANU Youth League
yajenga nchi!(x2)
TANU Youth League, ah (x2)
TANU Youth League
yajenga nchi!
Oh, TANU
is building the country! (x2)
TANU, ah (x2)
TANU
is building the country!
Oh, Nyerere
is building the country! (x2)
Nyerere, ah (x2)
Nyerere
is building the country!!
Oh, Kawawa
is building the country! (x2)
Kawawa, ah (x2)
Kawawa
is building the country!
Oh, TANU Youth League
is building the country! (x2)
TANU Youth League, ah (x2)
TANU Youth League
is building the country!
There was a short message from the Governor, say, from Queen Elizabeth II, that the Acting Pisii read in Kiswahili in praise of British achievements, particularly in enhancing Tanganyika rapid development to independence, and wishes of prosperous future for the new nation soon to be born. The official Military Band was readied at 11:58 p.m. for the passing of the era. At 11:59 p.m., Omujungu Commanding Officer a contingent of FFU gave the order for everyone to remain silent. He summoned the Acting Provincial Commissioner to step forward near the mast, where the Union Jack was last waving in the cool evening breeze from the majestic Lake Victoria some 500 or so yards away. Two of the police officers held the new flag nicely wrapped, like a gift. At midnight, the commanding officer gave out orders to change the flag. The British National Anthem played to bid goodbye, as the commanding Omujungu Police Officer lowered the British flag to be received, and folded nicely by four other Officers.
The enemy of Tanganyika was colonialism. The navel of colonialism was its administration in London, Dar es Salaam, and Emusoma. Some Tanganyikans proved to become bold, defiant, disloyal, dissenter, evolutionary, insolent, insubordinate, non-compliant, rebellious, revolutionary and unruly to colonialism. Others become compliant because they agreed to wage the struggle peacefully. The technique of bringing about independence in Tanganyika developed exponentially without the need to resort to armed struggle. Tanganyika did not have an army to fight. They had a solid base of questioning what was denied of them constitutionally. That
was as sharp as waging an armed struggle.
Much as Tanganyikan new leaders fought against British colonialism, peacefully, had become enemies of Whitehall. By waging the political struggle against the British colonial administration in power, Tanganyikans were perceived as “enemies” before the eyes of pro-empire colonialists. Tanganyikans wanted to dismember the British Empire. Colonialists, who did not want Tanganyika to become independent, “fixed” their “hope’ on “God” to “scatter” the “enemies and make them fall.” They prayed for “God” to “confound” Tanganyikans’ “knavish tricks’ and to “confuse” their “politics” echoing the language enshrined in the very essence of the British national anthem, which read, in part, like a prayer to God, thus:
Lord God arise,
Scatter our enemies,
And make them fall!
Confound their knavish tricks,
Confuse their politics,
On you our hopes we fix,
God save the Queen!
Yet, they also prayed for other nations to be blessed in order to form “one family.” Tanganyika was about to become a free land and “nation” deserving membership into that “one family, the wide world ov’er”:
Not in this land alone,
But be God’s mercies known,
From shore to shore!
Lord make the nations see,
That men should brothers be,
And form one family,
The wide world ov’r
Tanganyikans, calling themselves wananchi (the children of the country), gathered at the ceremony to hear the British National Anthem sail in oblivion from the atmosphere of Tanganyika. They no longer sang the anthem in praise of God to “ save the Queen” in order for her to “long reign over” them. All over the districts, provinces, and the capital, the Union Jack of Tanganyika (with its small United Kingdom flag at the top left-hand side, and the neck and head of the Giraffe—the heraldry for Tanganyika), and the United Kingdom National Anthem, GOD SAVE THE QUEEN, were seen and heard disappearing into the sunset—out of sight from the atmosphere of Tanganyika. It became an anathema for Tanganyikans to continue singing:
God save our gracious Queen,
Long live our noble Queen,
God save the Queen!
Send her victorious,
Happy and glorious,
Long to reign over us,
God save the Queen!
Lord God arise,
Scatter our enemies,
And make them fall!
Confound their knavish tricks,
Confuse their politics,
On you our hopes we fix,
God save the Queen!
Not in this land alone,
But be God’s mercies known,
From shore to shore!
Lord make the nations see,
That men should brothers be,
And form one family,
The wide world ov’er
From every latent foe,
From the assassins blow,
God save the Queen!
O’er her thine arm extend,
For Britain’s sake defend,
Our mother, prince, and friend,
God save the Queen!
Thy choicest gifts in store,
On her be pleased to pour,
Long may she reign!
May she defend our laws,
And ever give us cause,
To sing with heart and voice,
God save the Queen!
The two Abherafuru police officers handed the new flag to one police officer, who hoisted it to its legitimate and rightful position. Its symbolic heraldry colours were Black (the People), Yellow (the Minerals) and Green (the Land). Inscribed on Tanganyika’s new Coat of Arm, which depicted a man and woman (gender equality) holding a shield, was the motto: Uhuru na Umoja (Freedom and Unity). The navel of its new national anthem echoed a Pan-Africanist prayer for God to bless both Africa and Tanganyika.
Tanganyika started on a firm pedestal of unity and peace as a shield of Africa and its people. It was only fitting Tanganyikans to strive faithfully praying: God, grant eternal freedom and unity to Tanganyika’s children, namely, its sons and daughters. Inspired by the legendary lyrics of N’kosi Sikale’ i Africa (God Bless Africa) of the African Independent Churches Movement in South Africa, the Tanganyika’s Citizens Group wrote the lyrics of the new Tanganyika National Anthem, along the late Mankayi E. Sontonga and V.E. Webster music composition, thus:
Mungu ibariki Afrika
Wabariki Viongozi wake
Hekima, Umoja na Amani
Hizi ni ngao zetu
Afrika na watu wake.
Ibariki Afrika
Tubariki watoto wa Afrika.
Mungu ibariki Tanganyika
Dumisha Uhuru na Umoja
Wake kwa Waume na Watoto
Mungu ibariki Tanganyika na watu wake.
Ibariki Tanganyika (rudia)
Tubariki watoto wa Tanganyika.
God Bless Africa.
Bless its Leaders.
Let Wisdom Unity and Peace
Be the shields of
Africa and its people.
Bless Africa (repeat)
Bless the children of Africa.
God Bless Tanganyika
Grant eternal Freedom and Unity
To its sons and daughters.
God bless Tanganyika and its People.
Bless Tanganyika (repeat)
Bless the children of Tanganyika.
The new Tanganyika National Anthem was played, amid thunderous shouts, women ululation, and real or otherwise noises to mark the momentous occasion. The short sizes of Mukama and the other youths constrained their advantage of seeing who was there to receive the symbolic Uhuru on behalf of the peoples of East Lake Province. There was no first Omwirafuru Pisii (Provincial Commissioner). The flag was handed to the TANU Regional Chairman on behalf of wananchi (the children of the country).
There were many promises that Nyerere, the Prime Minister, and TANU made to pole-vault Tanganyika into a new direction of African liberty re-conquered. One such promise was the statement he made to declare Tanganyika independence. Nearing independence, the would-be Baba wa Taifa (The Father of the Nation), Julius Kambarage Nyerere, prophetically declared to the world regarding Tanganyika’s independence. The soon to be attained independence was like lighting a torch and placing it on top of Mount Kilimanjaro:
“Sisi (Watanganyika) tutawasha mwenye na kuuweka kwenye kilele cha Mlima Kilimanjaro, uangaze nje ya mipaka ili kuwapa matumaini kwa wale waliokata tamaa na wale waliodharauliwa.” (We (Tanganyikans) shall light a torch on Mount Kilimanjaro, to shine beyond the borders, to give hope to those in despair and disregard!)
To accomplish that statement of intent, three Tanganyika Rifles Officers (two Tanganyikan Abherafuru and one Tanganyikan Omuindi scaled Mount Kilimanjaro. Two officers (Major Sarakikya Major Kashmir) reached its peak and placed the new Tanganyika flag, the torch and that statement of the declaration on the peak of Kibo at midnight of independence.
Dar es Salaam, the capital, drowned into a festive mood. The official evening party gala arranged at the famous Diamond Jubilee Hall, which was built by one rich, sisal estate, Indian family of the Karimjee Jivanjee - the family that built the building that housed the Parliament, Karimjee Hall - to be opened by the Prime Minister Nyerere and the Queens’ emissary, Prince Phillip, who deputised the Queen. The reputable Kilwa Jazz Band entertained the invited guests
to their cuts of beautiful danceable songs, like:
Ewe Mola tunakuomba
uibariki Tanganyika.
Uhuru tumekwisha pata
maadui tumewashinda…
Oh, Lord we pray
bless Tanganyika.
We have achieved our independence
we have defeated the enemies…
As the event closed in Emusoma, many people went around the mast that hoisted the new flag of independent Tanganyika. Some people joyously wept. Some kissed the mast. Some just touched it. Some danced around it. The rest of wananchi and their friends welcomed Uhuru into existence at the twinkling of an eye after protracted years of peaceful evolution. The “baby” was born; they had to love and nurture it.
Mukama and his friends joined ngoma ya mdundiko (the bandwagon) to celebrate the occasion. They jumped up. They danced. They laughed. They giggled. They mocked the passing away of British colonial rule. They returned home passing through the centre of the town with a huge crowd of jubilant people. Everybody was friendly. Some people had taken advantage to celebrate by over-drinking in the streets. The police was there for peace. There were no incidences of crimes; it was indeed Uhuru na Umoja (Freedom and Unity).
Mukama slept and woke up very early in the morning of Saturday. He had agreed with his friends to go back and check the new Bomani. They were the youths of new Tanganyika wanting to find out concrete evidences of what Uhuru really meant. They met in the Queen Elizabeth II Park near the market centre. The day was a holiday. Consequently, amaduka (the shops or stores) were all closed. The youth, full of bravado, walked towards Mwigobhero Street through Abhaindi community just to show off that they were independent and in independent Tanganyika. Hitherto, Abherafuru shunned away from the Abhaindi community that tended to discriminate against Abherafuru. Abhaindi just shut themselves inside their relatively posh houses, except a few Abherafuru women and men, who did domestic chores for their bosses.
Abhaindi were a bit afraid of coming out. They did not have the heart of venturing out in a new atmosphere that had completely elevated Abherafuru. Perhaps, they feared that Abherafuru were going to toss them into the Lake Victoria and the Mara River estuary to be eaten by the crocodiles and abundant fish. It never happened because TANU believed binadamu wote ni sawa (equality of humankind).
Mukama and his friends walked past the Hospital before turning left to wind their way westwards towards the Post Office and Bomani. At least, every building displayed the flag of new Tanganyika. The group of short youths wanted to see the new big flag that waved at a higher elevation on the Boma that housed the offices of the political bigwigs of new Tanganyika in East Lake Province. A contingent of police officers in new uniform of khaki and black shoes was busy guarding the Boma. The police officers no longer wore the black Fez hats and wrapping their calves with patasi (greenish band of cloth). The prison police officers no longer wore their khaki caps or coifs.
The morning breeze blew westwards towards the lake, so was the new flag. Sometimes the wind changed changing directions; so was the flag, according to the literary Kiswahili adage, bendera hufuata upepo (the flag waves in the direction of the wind). Was Tanzania going to withstand the changing global wind?
Mukama and his friends stood near the stone-built Boma. Incidentally, the pre-independence ubiquitous ebhitamba (sparrows), which infested the Boma with their nests and droppings, were still busy flying around the building, as usual. They used to make too much noisy songs and droppings that disturbed the then colonial Pisii, Disii and Dioo of colonial time, and made the place stink. These ex-colonial Officers continued to exercise power on behalf of the new government before Tanganyika installed nationalists (wananchi) administrators. It appeared ebhitamba were going to continue making similar noisy songs and droppings to the new administrators. Uhuru did not mean anything to those birds of paradise!
Mukama and his friends walked towards the residence of the former colonial Pisii, soon to be turned into the residence of the would-be new Arasii (RC = Regional Commissioner) of Uhuru. There were no noticeable differences between the old and new building, save the new Tanganyika Flag, which waved on top of the residential building. The place was still colonial in outlook. To the North of the Boma and the would-be Arasii residence was an area that was established exclusively for Abhajungu. The place was known as Bhujunguni (European Residential Area). Abhajungu were still residing in the area.
After enjoying the Independence Day festivities, Mukama had to leave for his Ebhuinja. He boarded the Emajita-bound bus of Asinali Bus Service. The driver was Asinali himself. The bus was full of people returning from the Independence Celebrations. They were still full of happiness and enthusiasm about Uhuru. They talked about it. They thanked the Prime Minister Mheshimiwa Julius Nyerere for bringing about Uhuru without shedding blood. They prayed for him to lead the new nation wisely. They revered him. They protected him and, above all, they looked forward to receiving blessings and miracles emanating from Uhuru to trickle down to the rank-and-file masses of people.
The happiness on the faces of the passengers dimmed the once ever-smiling face of Asinali. When the bus stopped at Emugango, Mukama wanted to know why Asinali was in a low mood. Mukama went to talk to him before the bus continued the journey. Mukama knew Asinali because of his father’s past business relationship with Asinali.
Mukama gathered courage, and asked Asinali (Hassanali), “Uhuru unaufurahia namna
gani?” (How are enjoying Uhuru?)
Asinali’s reply was short, “Uhuru wenu.” (Your independence).
Asinali’s reply revealed a sense of mistrust in him. Asinali, who had integrated himself within the Abhajita society, perceived newly attained Uhuru meant only for Abherafuru but not Abhaindi.
The bus carrying Mukama arrived at Ebhukima Trading Centre around 4:00
p.m. before proceeding to Emakojo Trading Centre via Ebhuinja, his home. Usually that was the time when most of Abhaindi were about to close their stores. However, some of the stores were already closed. They were, perhaps, afraid of robberies and harassment from Abherafuru.
Mukama met some people he knew at the Centre. He asked them, “Relo
Abhaindi bhegara amaduka gebhwe bhwangu?” (Did the Indians close their stores early?)
The answer he got a reply from one old man bore similar context to the answer of Asinali, “Siku jinhu bhatakwigura amaduka agandi. Abhobhaya!” (Nowadays, they do not open some of the stores. They are afraid.)
With that remark, the old man wanted Mukama to tell him about what was happening in Emusoma, “A ge Emusoma yo? Mwa malya Obhuuru kutiki?” (How are things in Emusoma? How did you “eat”—enjoy Uhuru?)
The group listened carefully to Mukama’s descriptions about the celebrations
of Independence in Emusoma Town.
His descriptions prompted the same one old man to remark, “Akiri emwe mwa merorela’” (At least you people saw something.)
The remark pinched Mukama’s heart sensitizing and crystallizing his attention to one complex question: What did Uhuru mean to the people of his rural Emajita, who did not witness the symbolic passing of an era, as he did? He looked around for any remarkable or fundamental change. Apart from the Green and Black small flags of TANU all over, there was nothing to catch his attention. There was no national flag around, apart from the picture of flag that people had cut from newspapers, and walked with them in pockets.
The bus left for its final leg. Mukama met his parents and the rest of his family. His father wanted to know what the major changes in Emusoma of independence were. Mukama explained what had either changed or not. The family talked about the implications of Uhuru.
One member of the family remarked, “Naliga nimbabhwira ati chichali. Abhajungu bakagenda, niga unhu kajochiyesera jisindano?” (I used to telling you that we are not ready. If the Europeans leave us, who will manufacture sewing needles for us?)
That was a typical hangover among many Tanganyikans.
Mayugura took the opportunity to recall the types of colonialism he passed through. Before finishing the long story about colonialism, Mayugura assured his children, “Emwe muli ne ebhando. Mtamurorele Omujeremani. Abhebhusi bheswe bhaliga mbachibhwira kutyo Abhajeremani bhabhabhumire imushashirini kwi kayo etoto era. Utakwinganya Abhajeremani na Abhangereja noryo kutiyo Abhangereja bhaliga bhachitungire one. Oli chabhona echaro cheswe. Chetunga. Obhuuru obhukira obhuyesi bhwa jisindano.” (You are lucky because you never saw the German. Our parents used to tell us about how the Germans gave them 25 slashes for any minor mistake. You cannot compare the Germans with the British although the British also ruled us. We are now a free people. Now we have our country. Independence is more than manufacturing sewing needles.)
The story about Uhuru continued to boggle the minds of Mukama’s family. For instance, East Lake Province did not have a Pisii or Disii. There was Omujungu Acting Provincial Commissioner, who was also the Administrative Officer. The Disii and Dioo were also Abhajungu in both South Mara District and North Mara District.
The plight of Abhaindi also occupied the minds of the Mayugura family. As
they continued to discuss the issue of Abhaindi, it dawned in Mukama that, perhaps, many Abhaindi were not going to stay long in Tanganyika. Did the British abandon Abhaindi at the political mercy of Abherafuru?
Mukama was right. Many of the Abhaindi started moving away one by one from Ebhukima Trading Centre into Emusoma Town, where they did not stay long. Those who could speak English started migrating from Tanganyika to the United Kingdom, Canada, and United States of America. The departure of Abhaindi from Ebhukima Trading Centre led to the deterioration of the Centre. Abherafuru were not well organized to carry out retail business. Abhaindi had enjoyed preferential treatment from the colonial financial institutions in order to carry out their family-based retail trade.
Mukama finished his vacation to go back to Bhwiru (Bwiru) Boys’ Secondary School. He left for Emusoma to board the steamer to Mwanja (Mwanza). He sailed in a different boat, the SS Usoga not SS Rusinga. Mukama noticed that though Tanganyika was independent, the steamer workers continued to shout, “Kamadari,” whenever they wanted third class passengers to pay attention. There was no marked difference on the boat, except that she was flying the new Tanganyika flag because she was in the waters of an independent Tanganyika!
As a Tanganyikan youth, Mukama anticipatorily looked forward to receiving and enjoying the blessings accruing from political independence.
http://maggidmjengwa.blogspot.com/