NAMKUNDA NAMPOMBE KASHIMBIRI (NEE KAJIRU)

(1916 – 2014)

Utangulizi

Uchambuzi wa kipindi cha muda unaokaribia sana karne ndio masimulizi ya maisha ya Namkunda Nampombe Kashimbiri (NNK). Baba yake alikuwa Kajiru mwana wa Mrekwa aliyeweka makazi yake Vugwama, kijiji kilichopo nyuma ya milima mashariki mwa Suji. Mama alikuwa Nankoo Semwaya kutoka kijiji cha Kitunda. Mama huyu alizaliwa mwaka 1916 katika kijiji cha Nkogo, tarafa ya Suji Wilaya ya Same Upareni, Tanzania. Same na Mwanga ndizo wilaya mbili za Upare katika mkoa wa Kilimanjaro. Kuzaliwa kwa Namkunda kulitokea wakati wa zama za ukoloni wa Kijerumani; karibia miaka miwili baada ya kuanza kwa Vita Kuu ya Kwanza ya Dunia. Alipozaliwa, kuzaliwa kwa mtoto wa kaka yake, Ruth pia kulitangazwa. Baba yake Ruth ni Isae Stefano Kajiru ambae ni kaka yake NNK kwa upande wa baba. Kajiru alikuwa mtu wa wake wengi akiwa na wake watano ambao majina yao ni Mshinwa, Shode, Shiragi (kutokana na mila ya kurithi wajane baada ya Chambi kufariki), Nashinwa na mwisho Nankoo na alibarikiwa kupata jumla ya watoto 42.

Katika muda usiofahamika, Kajiru na kaka yake Chambi, walimwacha baba yao na kuhama kutoka Vugwama. Baada ya hapo Kajiru alijiimarisha kama mzee wa familia yake huko Nkogo na Chambi akawa mzee wa familia yake katika kijiji cha jirani cha Chairika. Kajiru alifahamika kuwa na sauti nzito na yenye nguvu. Alikuwa ni mmojawapo kati ya washauri wa chifu. Ilisemekana kuwa kikao hakikuanza mpaka Kajiru ( aliyeitwa jina la utani la Ngoma Kwaya) awe amekaa kitini mwake. Ndugu hawa wawili walihama kijiji chao cha kuzaliwa  wakiambatana na watu wengine wa familia zao kutokana na kuwepo kwa magonjwa mengi huko. Katika siku hizo watu waliamini kuwa mkondo wa hewa ya joto uliotokea  kwenye uwanda wa juu wa milima ya mashariki mwa Vugwama, yaani Bendera, Kihurio na Ndungu ndio uliochangia kwa kiasi kikubwa  kuwepo kwa magonjwa hayo. Vugwama ilikuwa kwenye ukanda wa juu na ilikuwa na hali ya ubaridi wakati wote wa mwaka.           

Mama yake NNK (Nankoo), akiwa ndiye mdogo katika familia kubwa yenye wake wengi, alilazimika kudhihirisha uwezo wake. Nankoo alibarikiwa kupata watoto tisa na kati ya hao ni ndugu saba walioishi. Ndugu hao saba ni Namnyai, Nakizwa, Chali, Nanzano, Nampombe, Kashera na Kangula na kati yao Chali na Kashera walikuwa wa kiume. Kupata watoto, na hakika kuwa nao wengi, ilikuwa ni muhimu sana kwa kutambulika na kukubalika kwa mwanamke aliyeolewa katika ukoo. Kwa umuhimu huo huo, Nankoo alikuwa mchapa kazi sana kulisha watoto wake na mumewe. Kila mwanamke aliyeolewa alitegemewa kulisha watoto wake vizuri na kuwapatia mahitaji yao mengine ya msingi. Wanaume walitegemewa kuandaa nyumba (nyumba ya tope iliyoezekwa kwa nyasi) kwa ajili ya kila mke aliyekuwa naye, mashamba ya kilimo, kuwajibika kwa kulisha na kujali wanyama wa kufugwa na kwa ujumla kupewa uongozi na madaraka.

Kizazi cha leo kinaweza kushindwa kuelewa kikamilifu mwenendo wa familia kubwa kama hiyo ya mfumo wa kurithi kutoka upande wa baba na ya wake wengi ambapo mpendwa wetu alizaliwa na kulelewa katika utoto wake wa awali. Nankoo alikuwa msimamizi mkubwa wa nidhamu kwa mujibu wa maelezo yaliyotolewa na watoto wake, wengine wao pia walikiri kufanana au angalau kukaribia mama yao. Bila shaka, Namkunda, mama mpendwa huelezea kwa kumbukumbu za kupendeza jinsi ambavyo familia yao kubwa iliishi pamoja kwa upatanifu, heshima na upendo katika mfumo wa ukoo wao. Hata hivyo kwa masikitiko, anazidi kusema “kwa nini ni mimi peke yangu niliyebakia katika kizazi changu”, akiwa na umri wa miaka 97 ni yeye peke yake aliye hai kati ya watoto 42.

Uzoefu wa Utoto

Kama mtoto, Namkunda alifaidi uhuru mwingi. Hakuweza kuelezea kikamilifu kwa nini ilikuwa hivyo. Hata hivyo, anaamini kuwa mmoja wa watoto wadogo kulichangia, ilikuwa ni desturi kwa kaka na dada wakubwa kufanya kazi za nyumbani zaidi pamoja na mama yake. Baba yake alikuwa mganga maarufu katika jamii. Aliheshimiwa sana na alikuwa na wateja wengi waliomfikia mara zote wakitafuta huduma zake. Watoto wadogo walikuwa maeneo ya nyumbani wakati mwingi wakiitika wito wake kadri alivyokuwa akihudumia wateja wake. Inaonekana kuwa mama mpendwa huyu alikuwa katika vitabu vyema vya baba yake kiasi cha kuaminika na kupewa kazi ndogo ndogo karibu na baba yake. Matukio muhimu yafuatayo yataonyesha jinsi ambavyo baba yake alionyesha upendeleo mkubwa kwake, angalau kama alivyoona yeye.

Tukio la kwanza lilikuwa wakati mama yetu Namkunda Nampombe Kajiru alipokuwa amekataa kutobolewa masikio yake. Inashangaza kuwa baba yake alimwachia iwe kama  alivyoamua. Tukio la pili lilikuwa wakati alipokuwa anakaribia muda wake wa kanuni na matambiko ya kufundwa (kugerwa ngasu). Kipengele kimojawapo muhimu cha utaratibu huu mahsusi kilihusu ukeketaji. Katika tukio hilo, alikataa kupitia kaida hiyo. Baba yake kwa mara nyingine alikubaliana na mapenzi yake. Kama baba yake, Kajiru alikuwa na haki na uwezo wa kulazimisha binti yake akubali, lakini hakufanya hivyo. Kwa maoni yake, alihusisha ujasiri wa baba yake kwa sehemu na maarifa yake ya tiba na uwelewa kuwa jadi kama hizo hazina maana yoyote au manufaa kwa afya yake atakapokuwa mwanamke mzima. Zaidi ya hilo, alisititiza kuwa vitendo vyake na maamuzi katika maisha yake na kazi, yalitokana na tabia zake za kurithi na kusadiki kwake imani na elimu ya Kikristo. Kwa hiyo, kisa hiki kifupi kinatarajiwa kuonyesha matokeo ya uzoefu huu kwake kama mtu, mwanamke, mke, mama, mwalimu na raia mwaminifu kwa ujumla.

Maisha ya Shule na Ukristo

Mama yetu mpendwa Namkunda alikuwa na bahati ya kuwa na kaka na dada waliohudhuria shule zilizoanzishwa na wamishonari wa Kijerumani. Kaka yake (mama tofauti) Stefano Kajiru alikuwa mwalimu katika Shule ya Kijiji cha Gonjanza, kilichopo karibia kilomita mbili kutoka kijiji cha Nkogo na baadaye alikuwa Mhudumu wa Kanisa. Alikuwa amedhamiria kufanya kama dada yake mmoja aliyekuwa ameanza shule, amesadiki Ukristo na amehamia kwenye kituo cha umishonari cha Suji. Mama yake alipinga hatua hii ya binti yake mwingine kusadiki Ukristo au hata kwenda shule. Pamoja na tofauti hizi katika familia, aliandikishwa katika daraja la 1 katika Shule ya Misheni ya Gonjanza katika umri mdogo. Baada ya hapo alifanikiwa kupata uhamisho kutoka Shule ya Misheni ya Gonjanza kwenda Shule ya Misheni ya Suji na mwaka uliofuatia kutimiza azma yake ya kuukubali Ukristo.

Mama yake hakufurahishwa na alimchapa sana na zaidi ya hapo alimkataza kuwa Mkristo (hasa kabla hajafundwa). Kwa hakika, ilifikia wakati wa kusukumwa mara kadhaa na kusababisa NNK kuacha kuufuatilia Ukristo kwa muda. Hata hivyo mwishowe, NNK alitoroka na akaenda Suji. Baada ya hapo alipokelewa katika shule na kupangiwa kuishi katika bweni la wasichana. Nyakati fulani mama yake alitembelea Shule ya Suji ili kumtoa shuleni na pia kumwadhibu. Mwisho wake, NNK alipata ushindi akifuatilia imani yake mpya na elimu kwa wakati mmoja. Alibatizwa mwaka 1932 katika Kanisa la Waadventista Wa Sabato Suji Misheni.

NNK alipenda shule na alifanya vizuri sana katika kazi zake za shule. Nafasi yake katika darasa daima ilikuwa wa kwanza, pili au tatu kati ya wanafunzi thelathini hadi arobaini. Kati ya aliosoma nao darasa moja alikuwa Lea Mnyuku ambaye baba yake alikuja kuwa Chifu wa Suji kufuatia kuanzishwa kwa utawala wa machifu na utawala wa Waingereza uliojulikana kama “the Indirect Rule”, yaani utawala wa kuwatumia viongozi wananchi usio wa moja kwa moja,  Wasichana wachache walihudhuria shule na wale waliomaliza shule walijiunga na mafunzo ya ualimu na kuhitimu kama walimu katika fani iliyokuwa ya wanaume kwa wakati huo. Chuo cha Ualimu cha Suji kilikuwa kikitoa walimu waliokuwa wakipata vyeti vya Serikali kuanzia 1927. Hata hivyo, Damari Kangalu alikuwa mwalimu wa kwanza mwanamke aliyefuzu kutoka katika Chuo cha Ualimu cha Suji mwaka 1931, pia akiwa mwanamke wa kwanza kutoka Tanganyika kupata hadhi hiyo. Awamu ya pili ya walimu wenye sifa wanawake walihitimu mwaka 1933. Hao walikuwa Namkunda Nampombe Kajiru na Lea Mnyuku (binti wa Chifu wa Suji kwa wakati huo). Hii ina maana kuwa wahitimu wengine wote kutoka mwaka 1927 hadi 1933 walikuwa wanaume.

Ndoa na Matokeo Yake

Baada ya kufuzu kama mwalimu, NNK alichumbiwa na kijana aliyeitwa Rafaeli Kashimbiri ambae pia alikuwa amefuzu kama mwalimu kutoka shule hiyo hiyo. Kwa hiyo wawili hawa waliunganishwa katika ndoa takatifu mwaka 1934 huko Suji Misheni. Ilikuwa ni harusi maarufu kwani katika historia yote ya kanisa, ilikuwa haijatokea wanandoa wengi wakristo kufungiwa ndoa kwa wakati mmoja. Katika tukio hili, wanandoa watano wakristo walifunga ndoa kwa wakati na mahali pamoja. Wanandoa hawa walikuwa ni Eliamani Kachua na Maria Nankware Kilonzo, Rafaeli na Namkunda Kashimbiri, Stefano Selanyika na Neemaeli Singo, Dani Sapo na mkewe na Elisante Mcharo na mke wake. Wanandoa wote wa ndoa hizo tano walisadiki Ukristo na kupata elimu kutoka katika shule za kanisa na baadae walikuwa waajiriwa wa Kanisa na au wamishonari. Hiki ndicho kitu kimoja kinachosababisha maumivu mengi kwa NNK leo anapokumbuka wenzake ambao wamefariki. Kila wakati anapokutana na wale wa uzao wa wanandoa hao, machozi hulenga lenga katika macho yake.

Lilikuwa ni jambo la kawaida kwa wanawake wafanyakazi kuacha kazi zao mara tu walipoolewa. Hiyo ilikuwa ni katika miaka ya 1920 na 1930. Hii inaweza kufanyiwa utafiti katika historia jinsi taratibu zilivyokuwa kuanzia wakati huo katika jamii yote. Wakati NNK alipoolewa, mwenzi wake wa ndoa, Rafaeli alikuwa tayari akifundisa huko Kihurio. Hali ikiwa hivyo, alilazimika kwenda Kihurio ili akae pamoja na mumewe. Inasikitisha kusema, hakupewa nafasi yoyote ya kazi kama mwalimu kwasababu ilichukuliwa kuwa mwanamke anapoolewa jukumu lake lilikuwa ni kubakia na kufanya kazi nyumbani. Kihurio iko katika tambarare za Eneo la Mkomazi Upare. Hali ya hewa ya sehemu hiyo ilikuwa tofauti kabisa na ile ya Suji. Ilikuwa joto na uwepo wa mbu ulikuwa mkubwa, na ndivyo ilivyo hadi siku ya leo. Hii ikiwa hivyo, NNK aliambukizwa malaria mara kwa mara ikiathiri afya yake na uwezo wa kupata ujauzito wa mtoto. Kufuatia matukio haya katika afya ya mke wa Rafaeli, waajiri wake waliamua kuhamishia Mamba nafasi yake ya kazi, juu milimani. Kati ya 1936 na 1941, Rafael, mumewe, alifanya kazi Mamba na baadae Vugwama (sehemu aliyozaliwa baba yake NNK Kajiru) lakini mkewe alibakia nyumbani. Kwa wakati huu katika historia, familia hii changa ilibarikiwa kuwa na watoto watatu ambao kwa majina ni Mary, Ferdinand na Nankoo.

Mishahara ya walimu Tanzania ilikuwa chini sana na haikuendana na majukumu ya kazi yaliyokuwa juu wakati mishahara ikiwa chini. Akina Kashimbiri kama walimu wengine walivyofanya ilibidi kutegemea ardhi wakilima mazao kwa ajili ya chakula, wakifuga kuku, mbuzi, kondoo na ng’ombe kujiongezea kipato zaidi ya mishahara na pia wakifundisha. Ilikuwa kawaida kuwa na wafanyakazi wa nyumbani, kama walezi wa watoto, kuwalea watoto na kufanya kazi nyingi za ndani. Hawa wasaidizi waliweza kuwa ndugu wa karibu au vinginevyo, na mara zote walichukuliwa si kama watumishi wa ndani lakini kama sehemu ya familia. Matokeo yake, wengine wao walijifunza utamaduni na mfumo wa maisha mpya wakifundishwa na wenyeji wao. Mara nyingi, wao na watoto wao walisadiki ukristo. Hakika, mwalimu huyu mashuhuri wa kike aliweza kukumbuka watu wa jamaa zake karibia kutoka kila kituo walipoishi yeye na mumewe. Jamii iliyozunguka shule ambapo waliishi ilikuwa na watoto ambao waliotamani kupata elimu. Kama desturi, Nyumba ya NNK haikupungukiwa watoto waliokaa kwa muda mrefu na familia yao ili kupata msaada kwa ajili ya elimu kwa kuwa wazazi wao walishindwa kuwasaidia. Hata hivyo, yeye na mumewe kamwe awakuajiri mtumishi wa ndani katika maisha yao. Watoto wote waliokaa nao walifanya hivyo ili kupata fursa ya kusoma.

Kufundisha Ilipohitajika

Mamlaka ya Kanisa katika Upare haikuona mbali kutokana na kuwa walipoteza faida ya kutumia mwalimu mwenye sifa kwa sababu tu kuwa alikuwa ameolewa. Hii ilikuwa zaidi hivyo,  kituo cha kazi cha wanandoa hao kilipokuwa Mamba. Elimu ya Kikristo katika milima ya Upare na pengineko nchini ilikuwa katika uchanga wake. Elimu kwa wasichana ilikuwa si tu kitu kipya bali pia kitu kilichokumbwa na upinzani kutoka kwa jamii. Kwa desturi, juu ya matarajio yote, wanawake walikuwa ni wa kuolewa na kulea familia. Pamoja na hayo, ukiristo ulifungua milango kwa ajili ya elimu ya wasichana kama ilivyokuwa kwa wavulana. Shule huko Suji, Kihurio, Mamba and Vugwama zilikuwa za mseto. Changamoto hii ilifanya uongozi kufikiria kwa uzito juu umuhimu wa kuwa na walimu wa kike katika kila shule. Zaidi ya hapo, walimu wa kike walikuwa wachache sana katika kipindi hiki. Kwa hakika, mwalimu kama NNK angepaswa kupelekwa shule tofauti kila wakati ambapo kungetokea hitaji la walimu wa kike.

Zaidi ya hapo, shule ya bweni ilikuwa tayari iko Ikizu, shule iliyokuwa upande wa kusini mashariki mwa Ziwa Victoria ambapo matroni mwangalizi alikuwa Ngwanangenji. Kwa kuwa Ngwanangenji hakuwa mwalimu mwenye sifa, wakaguzi wa Serikali walikuwa wameagiza kwamba sehemu ya shule ya bweni kwa upande wa wasichana ifungwe mpaka hapo mwalimu wa kike mwenye sifa atakapoteuliwa kushika nafasi hiyo. Kutokana na agizo hilo, mwaka 1942 NNK aliombwa kwenda Ikizu kama Matroni wa shule ya bweni ya wasichana na pia kutumika kama mmoja wa walimu wake. Kwa kushukuru zaidi, alikuwa aambatane na mume wake. Kando ya kuwa matroni, alipewa majukumu ya kufundisha kama walimu wenzake wa kiume. Hivyo alifanya kazi nje ya maeneo aliyoyazoea ambapo desturi na mila zilikuwa ngeni sana kwake na mumewe pia.

Nafasi hiyo ya kazi ilikuwa changamoto katika maisha yake ya awali kikazi. Bila kuonekana kuhukumu, anasititiza kuwa makabila ambayo wanafunzi wao walitoka kama vile Waikizu, Wazanaki, Waikoma, Wajita, Wakurya and Waluo kuorodhesha machache, hawakuwa na heshima kwa wasichana na wanawake nje ya nyumbani. Zaidi ya hapo alisema, “Wanawake walinyanyaswa, walitendewa vibaya na kwa ujumla hawakuheshimiwa kati ya watu wa asili wa sehemu ile”. Hii ikiwa ndo hali, elimu kwa wanawake haikuwa na maana ya kutosha au kufikiriwa yenye manufaa na jamii. Hii ilimaanisha kuwa hakukuwa na msukumo mkubwa kwa wazazi wengi kupeleka watoto wao wa kike shuleni. Kwa nyongeza, hata wavulana waliokuwa wanakwenda shule kwa ujumla walitegemewa kuwa wafugaji wazuri. Kutokana na mazingira haya, NNK anasema, mtu hawezi kushindwa kuona alivyokuwa anatazamwa na jumuiya ya wanaume wa Ikizu. Alikuwa kama muasi katika jamii na kwa kujisikia na kuamini kwao ilikuwa ni kuwa asifundishe au kushikilia kazi inayohusu uangalizi kama hiyo kwa watoto wao wa kike shuleni.

NNK alitumia saa nyingi akielezea juu ya hali hii, ambayo leo inaweza isitambulike kikamilifu. Jamii iliwadharau wanawake na walimu wa kiume waliwadharau walimu wa kike na inasikitisha kusema, hata kanisa liliungana nao. Vibaya zaidi, sera ya malipo ya Kanisa ilikuwa kwamba wanawake walikuwa wapokee 80% ya malipo ya wenzao wa kiume kama mshahara. Haikujalisha hata kama wenzao wa kiume wangefanya kazi sawa na wakiwa na sifa sawa. Hii ilichangia katika kutoridhika na hasira na wakati mwingine hilo lilikuwa haliwezi kuepukwa.

Kama matroni Ikizu, matroni alikuwa na upendeleo wa kupata chakula pamoja na wanafunzi bure bila malipo. Mmoja angefikiria kuwa utaratibu huu unatoa mafao ya ziada kwa wale waliokuwa wanatekeleza majukumu ya ziada kama umatroni. Lakini kwa kuwa matroni huyu alikuwa ameolewa na ana watoto, ilikuwa haiwezekani kwake yeye kula na wanafunzi wakati wote. Hivyo iliamuliwa kuwa atapata mgao wa chakula ambacho hakijapikwa, sawa na kiasi ambacho wanafunzi wangepata kila mwezi kupeleka nyumbani kwake. Kwa uchache mwalimu mmoja wa kiume mlalamishi na mwenye wivu alitoa malalamishi yake kwa uongozi juu ya suala hili. Matokeo yake utaratibu huo ulifutwa na ingawa alikuwa ni matroni, ilibidi asiendelee kupata mafao hayo. Uonevu ndilo neno. Hata hivyo, maadili yake ya Kikristo yaliyoko akilini mwake yanaonekana katika maoni yake kuhusu hili, “bado tuko katika dunia hii ya dhambi. Bado hatupo mbinguni; kwa hiyo vitu vibaya bado vipo kwa wingi hata leo”.

Utume ulikuwa unapanuka kwenye kanda hii. Shule mpya ya wasichana ya bweni ilikuwa karibu kufunguliwa. Ilikuwa wazi tena kuwa mwalimu wa kike alikuwa anahitajika kabla ya ruhusa kutolewa na Serikali ya kufungua shule hiyo mpya, vinginevyo shule hiyo mpya isingeweza kuandikisha wasichana. Mama huyu mwalimu alikuwa anahitajika sana tena. Ndiye aliyekuwa mwalimu wa kike mwenye uzoefu kuliko wote aliyekuwepo ambaye angeweza kuhamishiwa Utimbaru kwa muda. Ilibidi apelekwe huko kufundisha wasichana kabla ya shule kuanza. Angerudi tena Ikizu baada ya mwingine wa kuchukua nafasi yake kupatikana.

Wakati wa miaka ya awali ya elimu ya shule katika nchi hii, umri maalum uliotamkwa haukuwa kigezo cha kuanza shule. Shule za Ikizu, Utimbaru na hata za Upare zilikuwa na utaratibu uliofanana wa kuingiza wanafunzi. Zote zilikuwa na wanafunzi waliokuwa watu wazima kuanzia madarasa ya daraja I. Wanafunzi wengine wa kiume walikuwa wameoa na wana watoto kabla ya kuanza shule. Hii ilitia wasiwasi kwa mwalimu wa kike. Katika mazungumzo alisema moja kwa moja kuwa ilimbidi mwalimu mwanamke kuwa mwenye kutumia mbinu za ziada, mwerevu, wa busara na mwenye kuheshimu lakini mwenye msimamo katika kutunza sheria za shule. Ilimwia vigumu sana kuendeleza nidhamu wakati wote kwa kuwa wavulana walikuwa ni matokeo ya jamii, hata hivyo isiyoheshimu wanawake.

Anakumbuka tukio ambapo siku moja mwafunzi mmoja wa kiume mrefu na mwenye maumbile makubwa alikuwa amesimama mbele yake aliyekuwa jeuri na asiye na heshima. Anaelezea zaidi alivyojisikia kutishwa na akakasirika sana na hivyo ilibidi kuchukua hatua. Aidha alikuwa aonyeshe madaraka au anywee, uchaguzi ambao ungegusa mwonekano wake mbele ya wanafunzi wengine. Alisubiri kwa muda mfupi sana ambapo mwanafunzi huyu wa kiume alikuwa ameangalia kwingine, akamrukia na kutupa mikono yake shingoni mwake na kwa nguvu zake zote akamsukumiza chini ardhini. Mhusika alikuwa katika mshutuko na wanafunzi walioshuhudia walishangaa katika mshutuko kama alivyokuwa yeye. Anasema tendo hilo halikuwa la kujirudia, lilikuwa ni tendo lililotokea bila kutarajia na hakulirudia tena. Hata hivyo, hii ilimletea heshima muda wote aliofundisha Ikizu.

Katika muda wake wote wa kazi ya kufundisha, alijitahidi kufanya vizuri katika chumba cha darasa kadri alivyoweza kwa kutayarisha masomo yake vema kwa wakati na muhtasari wa somo ukiwa tayari wakati wote. Utaratibu huu haukumpa tu amani akilini mwake lakini pia ulifurahisha wanafunzi wake ambapo wengine wao walifanikiwa sana maishani. Kati ya wanafunzi wake walikuwa ni Thomas Lisso ambaye baadae alikuwa Mkuu wa Shule, Mhudumu Kanisani na halafu Mbunge; na Raphael Megera aliyejiunga na shule baada ya kutumika katika Vita Kuu ya Kwanza ya Dunia akiwa mtu mzima, ingawa baadae alipata mafunzo kama Mhudumu Kanisani, Mhasibu mwenye uwezo na vile vile Mkaguzi. Wakati akifanya kazi Ikizu, alipata watoto wengine wanne ambao majina yao ni: Aggrey, Pheno, Washington and Peter.

Imani Mbele ya Umaarufu

Katika miaka ya mwanzo ya 1950, Mwalimu Julius K Nyerere, akiwa kiongozi wa Tanganyika African National Union (TANU), binafsi alimwendea mwalimu huyu mpendwa mwanamke na alimshawishi kujiunga na Chama kama kada wa kudumu. Nyerere alielezea mapambano ya uhuru kwa watu wote wa Tanganyika. Alimgusia pia kuwa TANU ilikuwa na makada wachache wa kike kwa ajili ya uongozi- sharti ambalo lilikuwa muhimu kwa ajili ya mafanikio yake ya baadae. Pamoja na sababu hizi za kushawishi na fursa, NNK alikataa ombi hilo. “Lilikuwa ni Kanisa lililonipa elimu na kazi”, alielezea kwa msititizo. Kwa hiyo alijisikia kuwajibika kuendelea na huduma yake kwa Kanisa.

 

Safari kwenda Mbeya

Vituo vya Umishenari na shule zilipatikana Kaskazini Mashariki mwa Tanzania, Mkoa wa Ziwa, Mikoa ya Magharibi na Nyanda za Juu Kusini za nchi. Akiwa ametumikia kwa miaka 14 katika eneo la Ziwa Victoria, mwalimu mwanamke mpendwa alihamishiwa Mbeya mwaka 1956. Hata hivyo, itambulike kwamba Kanisa halikuwa na shule za wasichana za bweni Mbeya. Hata hivyo, kulikuwa na wasichana walioandikishwa katika shule na fursa ya kuboresha elimu ya wasichana katika eneo hilo ilikuwa ya kutia moyo. Kwa hakika, wakazi wa Mbeya walikuwa na bahati kuwa na mwalimu mwanamke mwenye uzoefu kama huyu. Hii itaamsha zaidi haja ya majengo na vifaa vya shule za bweni za wasichana katika eneo hili. Kama ilivyokuwa katika Kanda ya Ziwa, Mbeya ilikuwa na tofauti nyingi za kitamaduni ambazo mwanamke huyu mwalimu ilibidi ajifunze na kuzikubali. Kufikia wakati huu, kazi yake ya kufundisha ilikuwa imemfanya mmoja kati ya walimu wa kike waliosafiri sana ndani ya nchi. Hizi zilikuwa siku ambazo usafiri wa barabara na reli ulikuwa haujaendelea kikamilifu. Huduma za Posta, mawasiliano ya simu au vinginevyo yalikuwa haba sana nchini. Kwa hiyo akina Kashimbiri walikuwa wametengwa kutoka kwa jamaa za walikotoka kwa vipindi virefu vya muda kila mwaka.

Katika Njia Panda

Ni bahati mbaya kwamba kazi ya akina Kashimbiri huko Mbeya ilifikia mwisho mbaya baada ya miaka mitatu ya kuwepo huko. Bwana Rafaeli Kashimbiri alikuwa ameshitakiwa kwa utovu wa nidhamu na hatua za kinidhamu zilichukuliwa na kusababisa kukosa kazi yake ya kufundisha katika shule zilizokuwa zinaendeshwa na Kanisa. Siyo tu kwamba aliachishwa kazi bali alipewa amri ya kuondoka katika maeneo ya shule na kuzuiliwa kuingia tena. Hali ikiwa hivyo, mke wake na watoto wake ilibidi wabakie katika mji wao, uliokuwa katika maeneo ya shule. Tendo hili lisilokuwa na mantiki lilionekana kutovumilika kwa familia kufikia kwamba Bwana Kashimbiri alirudi nyumbani chini ya kinga ya giza mara kadhaa.

Gumzo lilisambaa juu ya uvunjifu wa amri na mmishonari aliyekuwa mkuu katika Kituo cha Umishonari cha Mbeya alitafuta ufafanuzi kutoka kwa mke wa Rafaeli Kashimbiri. Aliweka bayana kuwa mumewe alikuja nyumbani kuona familia yake. Matokeo yake naye alifukuzwa kutoka katika kazi yake ya kufundisha. Mume na mke wote walikuwa hawana kazi; walikuwa na watoto wa kulea; walikuwa hawana makazi na walikuwa zaidi ya kilomita 1000 kutoka mahali walipozaliwa Upareni. Kulikuwa hakuna uchaguzi ila mke alilazimika kusafiri kurudi nyumbani peke yake na watoto mwaka 1959. Usafiri wake kurudi nyumbani uligharimiwa na uongozi wa misheni. Wakati huo, mtoto wao wa mwisho Margaret alikuwepo kwenye familia. Siku aliyotenganishwa na mumewe ilikuwa mwanzo wa ndoa ya uhamishoni mpaka mumewe alipozikwa Mbeya mwaka 2000.

Enzi Mpya

Akiwa ametenganishwa na mumewe na baadhi ya watoto wake wakubwa, NNK alikabiliwa na maisha ya usoni ya kuogofya na shida. Akiwa amekata tamaa, alikutana na mkuu wa misheni ya Suji kuona kama angeweza kupata kazi yoyote ya kipato kulisha watoto wake. Hadi wakati huu, ilikuwa haieleweki kwanini afukuzwe kutoka kazini bila shitaka. Mwisho wake, haki ilishinda na alirudishwa katika kazi yake ya kufundisha. Alipelekwa katika Shule ya Msingi ya Kwamshitu, siyo mbali sana kutoka Vugwama ambapo aliwahi kufanya kazi katika miaka yake ya awali kikazi. Vugwama ingekuwa si tu nyumbani kwake pa kudumu, bali pia aliendelea kufundisha kwa miaka ishirini liyofuatia mpaka alipostaafu mwaka 1980.

Michango kwa Jamii

NNK alikuwa mtu wa tabia imara na uwadilifu aliyesimamia alivyovisadiki. Alisimama na mume wake hata kufikia hatua ya kupoteza kazi yake kwa muda. Alipigania na kusukuma mbele elimu kwa ajili ya wasichana na wanawake. Maeneo yake ya utaalamu yalikuwa ni pamoja na elimusiha, maarifa ya nyumbani, malezi ya watoto, ujengaji wa tabia na elimu ya kisomi kwa ujumla katika mpangilio wa chumba cha darasa. Alishiriki sana katika mambo ya Kanisa na alihudumu katika nafasi mbali mbali kama shemasi, Mkurugenzi wa Watoto na Shule ya Sabato na huduma za jamii nje ya Kanisa. Alikuwa si tu mpishi mzuri, bali mkarimu sana kwa watu wote kutoka Kanisani na Serikalini. Alikuwa kiongozi wa maburudisho kwa ajili ya Kanisa na viongozi wa kisiasa ikiwa ni pamoja na mawaziri. Mji wake ulikuwa kama hosteli kwa wageni wa Kanisa na wa familia. Amekuwa mchangamfu wakati wote na mwenye akili ya kutambua haraka hadi leo. Familia inayo furaha na heshima ya kumwita mama wa malkia.

Zaidi ya hapo, ujasiri na ustahimilivu aliouonyesha mama huyu katika maisha yake utasimama daima kama nguzo. Baada ya kutengwa kutoka kwa mume wake, alijitahidi kufundisha, kushauri na kuwaongoza katika makuzi watoto wake nane karibia peke yake. Hekima yake, mvuto na dhamiri vilizidi kwa mbali vya wanaume na wanawake wengi. Matokeo yake, watatu kati ya watoto wake walikuwa walimu wa mafanikio makubwa; mmoja akawa Mkurugenzi wa Huduma za Mapato ya Serikali huko Marekani, akisimamia uhasibu, huduma za mishahara na bajeti; mhandisi mmoja; nesi mmoja na wengine wawili wanaobakia wajasiria mali waliofanikiwa. Alifundisha wanawake pia maarifa ya nyumbani na ustawi wa jamii, akitoa semina za manufaa kwa jamii kila alipoishi. Hii ilikuwa hivyo hasa katika mikoa ya Mara, Mbeya na Kilimanjaro. Akiwa na umri wa miaka 97, bado yuko imara na akitoa majadiliano yenye faida na ushauri kwa wale wanaomtembelea. Kwa hakika anastahili kutambulika kama Sulemani wa leo.

Uzoefu wa Kimarekani wa NNK

Moja ya sifa kubwa ya kustajabisha ya Bibi ni nafsi yake ya mvuto mkubwa.  Ana kipawa cha kuvutia watu wa aina mbali mbali bila kujali aendako.  Maisha yake yamejaa visa vya jinsi alivyosafiri na kujipatia marafiki kila alipokwenda.  Haikuwa tofauti Marekani.  Mara tu alipowasili, alijipatia marafiki.  Alihitajika kwa ajili ya kutoa visa vya umishonari katika makanisa mbali mbali.  Mara mbili alialikwa mashuleni ambapo alielezea historia fupi ya Tanzania, kuanzia utumwa na kupitia utawala wa kikoloni hadi uhuru. 

Mojawapo ya mambo anayojutia sana, ilikuwa kwamba hakujifunza kuongea Kiingereza bila shida.  Na kwa hiyo, wakati akiwa Marekani, alichukuwa kozi ya Kiingereza kama lugha ya pili. 

Mojawapo ya vipawa vikubwa vya Bibi kilikuwa kile cha upishi.  Mara zote alikuwa na furaha alipokuwa anapika kwa ajili ya marafiki zake na familia.  Mojawapo ya utaalamu wake ulikuwa mandazi yake maarufu yaliyojulikana kama “Mandazi ya Bibi.” Kupendwa kwa vyakula vitamu hivi na vya kufurahisha kulikuwa maarufu Tanzania na vile vile Marekani.  Watu waliweza kusafiri kwa umbali na mapana ili mradi kupata sampuli ya “Mandazi ya Bibi.”  Huko Marekani, vitamu hivi vya kuburudisha vilijulikana kama “mandolins,” “little pancakes,” “pancake cookies,” “funny doughnuts,” na “Bibi’s special cookies.”

Miaka ya Mwisho Final years

Bibi alikuwa na historia ya shinikizo la damu, ugonjwa wa mishipa ya moyo na moyo kushindwa kufanya kazi.  Wakati akitembelea Tanzania kuanzia Desemba 2013 hadi Machi 2014, Bibi aliugua sana.  Watu wengi walidhani kwamba ndio ulikuwa mwisho wa maisha yake, lakini Mungu alinusuru maisha yake na aliweza kurudi Marekani.  Alikuwa amedhoofika, lakini alikuwa anaweza kutembea kwa msaada wa kifaa maalum…hasa ndani ya nyumba.  Usiku wa Jumapili ya tarehe 7 Septemba 2014, alikuwa mzima wa kutosha kubariki chakula na alisali vizuri sana.  Wakati huo alikuwa macho na akifuatilia mambo vizuri.  Baadae alielekea kitandani, akisaidiwa na mjukuu wake, Nampombe ambapo moyo wake ulishindwa kufanya kazi na akaanguka.  Familia yake ilimfanyia CPR wakati wakisubiri waganga wasaidizi kufika.  Waganga wasaidizi walijitahidi kumrudishia fahamu na baada ya muda waliweza kupata mapigo ya moyo.  Baada ya hapo, Bibi alisafirishwa kwa kutumia gari la wagonjwa na kupelekwa hospitali ya UCLA. Wakati familia yake ilipowasili, walipewa taarifa kuwa madaktari wamefanya kila kitu walichoweza kufanya lakini inaonekana mwili wake ulikuwa umechoka na moyo wake ulisimama tu kudunda.

Kumbukumbu yake itahifadhiwa kwa upendo mkubwa na: watoto watatu wa kiume, Ferdinand (Sala), Aggrey Chambi (Witness), na Peter (Antonieta); watoto watatu wa kike, Snow, Pheno, na Margaret (Sam); wajukuu 37, vitukuu 21na vilembwe 12 pamoja na kundi kubwa la watoto wa kaka na dada zake na mabinamu.  Atakumbukwa pia na familia zake za Kanisani, wafanyakazi wenzake wa zamani na wanafunzi, na marafiki wengi na ndugu.

 

 

NAMKUNDA NAMPOMBE KASHIMBIRI (NEE KAJIRU)

 (1916 – 2014)

Background

A distillation of the time period lasting very close to a century is the life story of Bibi Namkunda Nampombe Kashimbiri (NNK). Her father was Kajiru, son of Mrekwa, who had settled at Vugwama, a village located behind the mountains east of Suji, Same, Tanzania, East Africa.  Her mother was Nankoo Semwaya from Kitunda village. Nampombe was born in the year 1916 in a village known as Nkogo, in the Suji ward of Same District in Pare, Tanzania. Same and Mwanga compose the two districts of Pare in the Kilimanjaro Region. The birth of Namkunda took place during the German colonial era; at least two years after World War I had begun. On the day that Bibi was born, the birth of her niece, Ruth, was also announced. Ruth’s father was Isae Stefano who was NNK’s half-brother.  Kajiru, Nampombe’s father, was a polygamous man with five wives whose names were Mshinwa, Shode, Shiragi (due to leviratic custom after the demise of his younger brother Chambi), Nashinwa and lastly Nankoo; he was blessed with 42 children.

At an unknown time, Kajiru and his younger brother Chambi, left their father and migrated from Vugwama. Kajiru then established himself as the patriarch of his family at Nkogo while Chambi became the patriarch of his family at a neighboring village of Chairika.  Kajiru was known to have a very heavy commanding voice.  He was one of the chief’s counselors.  It was said that the meeting didn’t start until Kajiru (nicknamed Ngoma Kwaya translated “Loud Drum”) was seated at his chair.  (This was a characteristic that Bibi inherited from her father.  Even into her very last days her voice had the strength and power of a very loud drum and she was not afraid to use it.) The two brothers had left their place of birth with other members of their families due to the prevalence of diseases in Vugwama. In those days people believed that hot air currents rising from the plains to the east of Vugwama, namely Bendera, Kihurio, and Ndungu.  These lowlands were the major contributing factors to the maladies.          

Bibi’s mother Nankoo, being the youngest wife in a large polygamous family, had to prove herself to be somebody to be reckoned with among the wives. Nankoo was blessed with nine children but only seven siblings survived. The seven siblings were Namnyai, Nakizwa, Chali, Nanzano, Nampombe, Kashera and Kangula of whom Chali and Kashera were males. Having children, and in fact many of them, was very important for a married woman’s recognition and acceptance into the clan. Just as important, was the ability to work very hard to feed her children and husband.  Each married woman was expected to feed her children well and meet their other basic needs.  Husbands were expected to provide housing (mud and thatched round huts) for each wife, agricultural farms, cattle and other domestic animals.  In addition, husbands were vested with the overall leadership and authority of the extended family.

Today’s generation may not be able to fully comprehend the dynamics of such a big patrimonial polygamous family where our dear lady was born and raised in early childhood. Nankoo was a great disciplinarian from the accounts given by her children, some of whom admitted to disciplining their children similarly. Our dear Namkunda definitely recounted with fond memories how their big family co-existed in harmony, respect and love within the entire extended family system. Sadly though, she used to say, “Why am I the only one left alive in my generation.”  Towards the end of her life, she was the only one alive out of 42 children.

Childhood Experience

As one of the youngest children, Namkunda enjoyed a lot of freedom. She could not fully explain why this was the case. However, it was customary for older siblings to take on more house chores along with their mother. Nampombe’s father was a famous medicine man in the community. He was well regarded and had many clients visiting him always seeking his services. The younger children would be around the house most of the time responding to his call while he was attending to his clients. It seems that our dear mother was in her father’s good books as she was entrusted with small tasks around him.  The following crucial incidents will show how her father showed much favor to her, at least in her own eyes.

The first incident was when our mother Namkunda Nampombe Kajiru had refused to have her ears pierced. It is incredible that her father let her have her wishes. The second incident was when she was approaching the time of her initiation rites and rituals (kugerwa ngasu). One of the most significant components of this particular ceremony involved female circumcision (clitorectomy). Bibi refused to undergo this ritual. Her father once again stood by her wishes. As her father, Kajiru had the right and means to force his daughter into submission, but chose not do so. She attributed her father’s boldness, in part, to his knowledge of medicine and his awareness that such traditions would not have had any real meaning or benefit to her health when she became a grown-up woman.

 

Bibi attributed her actions and decisions throughout her life and career to her character traits that were shaped by her strong convictions to the Christian faith and her love for education. This short story therefore is expected to reveal the impact of her experiences as a person, a woman, a wife, a mother, an educator and a loyal citizen at large.

School Life and Christianity

Our dear mother Namkunda was fortunate to have siblings who attended schools established by the German missionaries. Her half-brother Stefano Kajiru was a teacher at Gonjanza Village School, located about two kilometres from Nkogo village and later on he became a Clergyman. She was determined to Nanzano’s footsteps, as her sister had already started school, converted to Christianity and relocated to Suji Mission Station. Her mother opposed this move—another daughter converting to Christianity or even attending school. Despite these differences, Bibi was enrolled in grade 1 at Gonjanza Mission School at an early age. She then managed to get a transfer from Gonjanza Mission School to Suji Mission School the following year to fulfil her determination of embracing Christianity.

Her mother was not pleased and spanked her severely and further prohibited her from becoming a Christian (especially before she was initiated). Actually, push came to shove on a number of occasions making Nampombe stop her pursuit of Christianity for a while. Eventually, she escaped and left for Suji. She was then welcomed at the school and assigned to live in the girls’ dormitory. On one occasion, her mother visited the Suji School in order to stop Nampombe from attending as well as to discipline her. In the end, Bibi was victorious in pursuing her new faith and education concurrently. She was baptised in 1932 at Suji Mission Seventh-day Adventist Church.

Nampombe loved school and excelled in her school work. Her ranking in class was always either first, second or third out of thirty to forty students. Among her classmates was Lea Mnyuku whose father became a Chief of Suji following the establishment of Chiefdoms by the British rule popularly known as “the Indirect Rule.” Few girls attended school and those who completed school joined teachers training and graduated as teachers in a then male-dominated profession. The Suji Teachers College had been producing Government certificated teachers since 1927. However, Damari Kangalu graduated from Suji Training College in 1931, becoming the first Tanganyika lady to acquire such a status. The second batch of qualified lady teachers graduated in 1933. These were Namkunda Nampombe Kajiru and Lea Mnyuku (a daughter of the then Suji Chief). That means that all other graduates from 1927 to 1933 were composed of men.

Marriage and its Counter Effects

Upon graduating as a teacher, NNK got engaged to a young man named Rafaeli Kashimbiri who had also graduated as a teacher from the same school. This couple was therefore united in holy matrimony with four other couples in 1934 at Suji Mission. It was a famous wedding as in the entire church history, there had not been as many Christian couples married at the same time. On this occasion, five Christian couples were married at the same time and place. These couples were Eliamani Kachua and Maria Nankware Kilonzo, Rafaeli Mashambo and Namkunda Kashimbiri, Stefano Selanyika and Neemaeli Singo, Dani Sapo and his wife and Elisante Mcharo and his wife. All members of the five couples had been converted to Christianity and had received an education from church schools and later were church employees and/or missionaries. This is one thing that caused much pain to Bibi in recent years as she remembered her peers who had passed on. Each time she would meet the descendants of those other couples, tears filled her eyes.

At that time, it was common practice for working women to stop their careers once they were married. When Namkunda got married, her spouse, Rafaeli was already teaching at Kihurio. This being the case, NNK had to move to Kihurio so as to stay with her husband. Sad to say, she was not given any post as a teacher because it was assumed that once a woman got married, her duty was to remain and work at home. Kihurio is located on the lowlands of the Mkomazi Corridor in Pare. The weather of that place was totally different from that of Suji. It was hot and mosquito infestation was rife, so it is to this day. That being the case, NNK suffered from frequent malaria infections affecting her health and ability to conceive a baby. Subsequent to these developments in the health of Rafaeli’s wife, his employer decided to move his post to Mamba, higher up in the mountains. Between 1936 and 1941, Rafael, her husband, worked in Mamba and later on in Vugwama (the birth place of NNK’s father Kajiru) but his wife remained unemployed. During this time in history, the young family was blessed with three children namely Mary, Ferdinand and Nankoo.

Wages for Teachers in Tanzania were incredibly low and inversely proportional to the teaching workload. The Kashimbiris, like other teachers, had to live off the land cultivating crops for food, keeping poultry, goats, sheep and cattle to supplement their wages.

The community surrounding the schools where Bibi and her husband lived had children who desired to get an education. As a tradition, NNK’s home was never short of children who stayed full time with her family to receive help with education as their respective parents could not afford to help them. All children who stayed with the Kashimbiri’s did so in order to have opportunity for studies.

Teaching on Demand

A boarding school was opened at Ikizu, a school situated in the South East side of Lake Victoria whose caretaker matron was Ng’anangenji. Since Ng’anangenji was not a qualified teacher, the Government inspectors demanded that the Girls’ Boarding School part be closed unless a qualified female teacher was appointed to the post. With such a demand, in 1942 Bibi was requested to go to Ikizu as a Matron of its girls’ boarding school as well as serving as a member of its teaching staff. More to her appreciation, she was to be accompanied with her husband who would benefit by also getting a teaching position. In addition to being a matron, Mrs. Kashimbiri was given a teaching workload like her male counterparts. She therefore operated on foreign grounds where customs and traditions were very new to her and her husband.

The post was a challenge early in her career. Without being judgemental, she asserted that the tribes from where their students were drawn like the Waikizu, Wazanaki, Waikoma, Wajita, Wasukuma, Wakurya and Waluo to list just a few, had no regard for girls and women outside of the home. Further, she remarked, “Women were abused, ill-treated and generally disregarded amongst the indigenous people of the place.” This being the case, women’s education did not mean much nor was it considered to be desirable by that society. This meant that there was no strong motive by most parents to send their girls to school. Additionally, even boys who attended school were generally expected to be good herdsmen. Given these circumstances, NNK says, one could not fail to see how she was viewed by the male society of Ikizu. She was like a rebel in the society and their feeling and conviction was that she should not teach nor hold such a custodial role for their girls in school.

Mrs. Kashimbiri spent many hours explaining this phenomenon, which today may not be appreciated fully. Male teachers, the Church, and the society at large looked down upon women in general, especially female staff holding teaching positions. Worse still, the remuneration policy of the Church was that females were to receive 80% of their male counterparts’ salaries. This policy stood despite the fact that males conducted the same jobs with the same qualifications as their female counterparts.  This practice contributed to Bibi’s anger and frustration; this could not be avoided.

As a matron at Ikizu, Mrs. Kashimbiri had the privilege of having free meals with students. One could consider this practice as providing fringe benefits to those taking extra roles such as matronships. However, since this particular matron was married with children, it was impossible for her to eat with students all times. Therefore, it was decided that she would get a ration of uncooked food, equivalent to the amount that students would receive every month to take home. At least one disgruntled and jealous male teacher raised his concerns to the management regarding this issue. As a result, the privilege was revoked. Injustice is the word. However, her engraved Christian values were firmly reflected in her comments related to this event, “We are still in this world of sin. We are not in heaven yet; therefore, bad things are still prevailing even today.”

The mission was expanding in the region. A new girls’ boarding school at Utimbaru was about to open. Again, it was clear that a female teacher would be required before permission would be granted by the government to open a new school which would enroll girls. Our beloved mother was again in high demand. She was the most experienced female teacher around and could be temporarily relocated to Utimbaru.  Bibi needed to arrive before school started. She would then return to Ikizu once a suitable replacement had been identified.

During the early years of school education in Tanzania, mandatory school age was not a criterion. Ikizu, Utimbaru as well as Pare schools had a similar practice of admitting students. All had mature students right from Grade I classes. Some male students were married with children before attending school. This was daunting for a female teacher. Bibi categorically said that a lady teacher had to be extra tactful, wise, reasonable, and respectful, yet firm in order to be successful.  She found it difficult to maintain discipline at all times, given the fact that boys were the product of their society, which disregarded all women.

She recalled an incident one day when a tall and heavy built male student stood before acting very rude and disrespectful. She further explained how she felt very intimidated and became very angry and therefore had to act. Either she had to show authority or chicken out, a choice which would impact her image in front of the other students. She waited for a split second when this male student was looking away from her and jumped on him throwing her hands on his neck and with all her strength she pushed him to the ground. The victim was in shock and the witnessing students were stunned just as she herself was. She explained that such was a random, almost involuntary action which she never repeated. However, this act earned her the respect of her students during the entire time she taught at Ikizu.

During her entire teaching career, she tried to do her best in the class room by preparing her lessons well in advance with lesson notes ready all the time. This practice gave her not only peace of mind but delighted her students some of whom were very successful in life. Among her students were Thomas Lisso who later became a Headmaster, a Clergyman and afterwards a Member of Parliament; and Raphael Megera who had joined school after having served the World War I as an adult, yet later trained as a Clergyman, and a proficient Accountant as well as an auditor. While working at Ikizu, she gave birth to four more children whose names are: Aggrey, Pheno, Washington and Peter.

Faith before Fame

In the early 1950s Mwalimu Julius K. Nyerere, being the leader of the Tanganyika African National Union (TANU), personally approached our beloved mother and solicited her to join the Party as a full time cadre. Nyerere explained the struggle for independence to all the people of Tanganyika. He also pointed out to her that TANU was lacking female cadres for leadership - a condition which was necessary for its future success. Despite these convincing reasons and opportunities, Bibi turned down the request. “It is the Church that gave me education and work,” she firmly expressed. She therefore felt obliged to continue with her service to the Church as opposed to joining the ranks of the esteemed TANU Party.  Nyerere went on to become the first president of Tanzania.

The Journey to Mbeya

Mission stations and schools were now found in the North East Tanzania, Lake Region, Western Regions and the Southern Highlands of the country. Having served for 14 years in the Lake Victoria area, the dear lady teacher was again transferred to Mbeya in 1956. It should be noted, however, that the Church had no established girls’ boarding school in Mbeya. However, there were girls enrolled in schools and an opportunity to improve the girls’ education in that area was very promising. Indeed, the Mbeya residents were lucky to have such an experienced female educator. It would further stir their interest in a girls’ boarding school within the region. As it was in Lake Region, Mbeya had a lot of cultural differences that Bibi had to learn and adopt. By this time, her teaching career had made her one of the most travelled female teachers inside the country. These were the days when road and rail transport were not fully developed. Postal services, telecommunication or otherwise were very limited within the country. Hence, the Kashimbiris were isolated from their extended families back home for lengthy periods of time each year.

At the Cross-roads

It is unfortunate that the Kashimbiris’ work in Mbeya came to a tragic end after three years, which was before the anticipated duration of a five-year appointment.  Mr. Rafaeli Kashimbiri had been charged of misconduct and disciplinary action was imposed leading to the loss of his teaching job in the church run schools. He was not only dismissed, but was prohibited from re-entering the school premises. This being the case, his wife and her children had to remain in their home, which was within the school campus. This arbitrary act proved unbearable to the family to the extent that Mr. Kashimbiri returned home in the cover of darkness on a number of occasions.

Word went around about this breach of order and the missionary in charge at Mbeya mission station sought clarification form Rafaeli Kashimbiri’s wife. She made it clear that her husband often came home to his family. As a result she was also terminated from her position as a teacher. The husband and his wife were now jobless; they had children to look after; no accommodations and were over 1000 kilometres away from their place of birth in Upare. The Church provided Bibi with fare to travel back home with five of her younger children, who were at home as they had not yet reached the age to attend boarding school.  The mission authorities did not provide sufficient resources for her husband to accompany them on this journey.  Therefore, the family had no other option except for Bibi to travel back home with her children in 1959.  By this time, their last born child, Margaret, had joined the family. The day Bibi was separated from her husband defined a marriage in exile until her husband was laid to rest in Mbeya in the year 2000.

New Era

Separated from her husband and some of her older children, Mrs. Kashimbiri faced a grim future of hardship. In desperation, she met the head of the mission at Suji to see if she could obtain any gainful employment in order to feed her children. Until this time, it was unclear why she should be terminated from work as she had done no wrong. Eventually, justice prevailed and she was reinstated to her teaching position. She was then posted at Kwamshitu Primary School, not far away from Vugwama where her husband had worked in the early years of his career. Kwamshitu was to become not only her permanent home, but she continued to teach there for the next twenty years until she retired in 1980.

Contributions to the Community

Bibi was a person of strong character and integrity who stood for her convictions. She stood by her husband to the point of temporarily losing her job.  NNK advocated and advanced the education of girls and women in Tanzania. Her areas of expertise included: hygiene, home economics, child care, character building and general academic knowledge in the classroom setting. Bibi was very involved in church affairs and held positions such as: deaconess, children and adult Sabbath school superintendent as well as being a member of the church outreach community services. She was not only a good cook, but very generous to all people from both church and government. Bibi was in charge of entertainment for both church and political leaders which included cabinet ministers. Her home was like a hostel for all church and family visitors. She was always been cheerful and sharp witted. The family had the pleasure and honor of calling her queen mother.

Further still, the courage and stamina this lady portrayed in her life will ever stand as a pillar. After she separated from her husband, she struggled to instruct, counsel and raise her eight children almost single-handedly. Her wisdom, charisma and determination far exceeded that of many men and women. As a result, three of her children became very successful teachers; one became a Director of Fiscal Services in United States of America, being in charge of accounting, payroll and budgeting services; one an engineer; one a nurse and two are successful entrepreneurs. Bibi also instructed women in home economics and social welfare, giving valuable seminars to the community wherever she lived. This was especially so in the Mara, Mbeya and Kilimanjaro Regions. At her 98 years of age, she was still sound and provided profitable discussions and counsel to those who happened to visit her. She deserved to be considered today’s female version of Solomon.

American Experience

One of the most remarkable aspects of Bibi was her magnetic personality.  She had the talent to attract all sorts of people no matter where she went.  Her life was filled with stories of how she made friends all throughout Tanzania.  It was no different in the United States.  As soon as she arrived, she made friends.  She was in demand for telling missionary stories in various churches.  On two occasions she was invited to schools where she gave a brief history of Tanzania, from slavery through colonial rule to independence. 

One of her biggest regrets, was that she never learned how to speak English fluently.  As such, while she was in the United States, she took a course to learn English as a second language. 

One of Bibi’s greatest talents was that of cooking.  She was always happy when she was cooking for her friends and family.  One of her specialties was her famous mandazis known as “Bibi’s Mandazis.” The popularity of these delightful delicacies was famous both in Tanzania as well as in the United States.  People would travel far and wide just to get a sample of “Bibi’s Mandazis.”  In the United States, these delicious treats were known as “mandolins,” “little pancakes,” “pancake cookies,” “funny doughnuts,” and “Bibi’s special cookies.”

Final years

Bibi had a history of high blood pressure, cardiovascular disease and congestive heart failure.  While visiting Tanzania from December 2013 to March of 2014, Bibi became very ill.  Many people thought that it was the end of her life, but God spared her life and she was able to return to the United States.  She was weak, but she was able to walk with the aid of a walker…especially within the house.  On Sunday night, September 7th, she was well enough to bless the food and prayed especially well.  She was alert and highly responsive at the time.  She later was on her way to bed, aided by her granddaughter, Nampombe when her heart stopped and she fell.  Her family performed CPR while waiting for the paramedics to arrive.  The paramedics tried to resuscitate her and after some time were able to obtain a pulse.  Thereafter, Bibi was transported via ambulance to UCLA Medical Center.  By the time her family arrived, they were informed that the doctors had done everything that they could do but apparently her body was tired and her heart just stopped beating.

She will be missed.