{"id":3119765,"date":"2015-02-18T13:24:00","date_gmt":"2015-02-18T18:24:00","guid":{"rendered":"https:\/\/www.friendsjournal.org\/tafakari-juu-ya-selma-nini-quaker-walikuwa-wakisema-mnamo-1965\/"},"modified":"2015-02-18T13:24:00","modified_gmt":"2015-02-18T18:24:00","slug":"tafakari-juu-ya-selma-nini-quaker-walikuwa-wakisema-mnamo-1965","status":"publish","type":"post","link":"https:\/\/www.friendsjournal.org\/sw\/tafakari-juu-ya-selma-nini-quaker-walikuwa-wakisema-mnamo-1965\/","title":{"rendered":"Tafakari juu ya Selma: Nini Quaker Walikuwa Wakisema mnamo 1965"},"content":{"rendered":"
\"Bango<\/a>
Bango la toleo la uigizaji la Selma (linasambazwa na Paramount Pictures).<\/figcaption><\/figure>\n

2015 ni kumbukumbu ya miaka 50 tangu maandamano ya haki za kupiga kura ya Selma hadi Montgomery\u2014matukio ambayo yameonyeshwa katika filamu ya hivi majuzi
\n ya Selma<\/em>
\n<\/a> (katika kumbi za sinema sasa). Tulishangaa ni nini Quaker walikuwa wakisema wakati huo wa misukosuko katikati ya miaka ya 1960, kwa hivyo nilitafuta kumbukumbu za Jarida la Marafiki<\/em> . Nimeorodhesha dondoo kutoka kwa makala muhimu zaidi zilizochapishwa wakati wa miaka hiyo hapa chini, kwa kufuatana na tarehe za toleo kama vichwa. <\/p>\n

Usuli<\/h2>\n

Selma<\/em> ni filamu ya kihistoria ya 2014 iliyoongozwa na Ava DuVernay na kulingana na maandamano ya haki ya kupiga kura ya Selma hadi Montgomery ya 1965 yaliyoongozwa na James Bevel, Hosea Williams, Martin Luther King Jr., na John Lewis. Maandamano haya yalipelekea kupitishwa kwa Sheria ya Haki za Kupiga Kura, mafanikio ya kihistoria ya Vuguvugu la Haki za Kiraia la miaka ya 1960. Ni mojawapo ya filamu nane zilizoteuliwa kwa Tuzo la Academy kwa Picha Bora ya 2014. Sasisho 2\/23\/15:<\/strong> Filamu haikushinda Picha Bora, lakini pia iliteuliwa na kushinda Wimbo Bora wa Asili wa ”Glory”<\/a> kama ilivyoandikwa na kuigizwa na John Legend na Common, ikiwa na sifa ya ziada ya uandishi kwa Che Smith. <\/p>\n

Maisha mapya yanatolewa kwa matukio yaliyoonyeshwa kwenye filamu; matukio ya hisia huonyesha mapambano na ushujaa wa harakati kwa neema na uaminifu. Uongozi wa Martin Luther King Jr. katika kampeni ya kijasiri ya kupata haki sawa za upigaji kura unafafanuliwa kwa kiasi kikubwa na mbinu za makusudi za kutotii raia bila vurugu. Hata hivyo ghasia zilizuka wakati wa maandamano ya kwanza mnamo Machi 7 wakati Askari wa Jimbo la Alabama walipowashambulia waandamanaji 600 wa haki za kiraia wasiokuwa na silaha; matokeo yake ni machafuko makubwa na majeraha, na kusababisha jina la utani la siku hiyo ”Jumapili ya Umwagaji damu.” Siku mbili baadaye, maandamano ya pili yalifanyika huku watu wengi zaidi wakijiunga na ibada hiyo, wakiwemo makasisi na wafuasi wengine. Baadaye usiku huo, kikundi cha wazungu kilimpiga na kumuua mwanaharakati mzungu: James Reeb<\/a> , mhudumu wa Umoja wa Kiyunitarian kutoka Boston ambaye alikuwa akifanya kazi kwa Kamati ya Huduma ya Marafiki wa Marekani wakati huo. Reeb alikufa kwa majeraha ya kichwa siku mbili baadaye katika hospitali; alikuwa na umri wa miaka 38. Vurugu za ”Jumapili ya Umwagaji damu” na kifo cha Reeb zilizingatiwa sana kutoka kwa nchi nzima, na kusababisha huruma zaidi na uungwaji mkono wa Vuguvugu la Haki za Kiraia. <\/p>\n

\"selma-daraja\"<\/a>
Tukio kutoka kwa Selma (2014) wakati waandamanaji walipovuka Daraja la Edmund Pettus. (hati miliki Picha Muhimu)<\/figcaption><\/figure>\n

Juni 1, 1964<\/h2>\n

Mapinduzi ya Haki za Kiraia<\/h3>\n

Miezi tisa kabla ya maandamano hayo, maneno ya John de J. Pemberton Mdogo<\/a> (1919-1990) yalitolewa katika toleo la Juni 1, 1964 la Friends Journal<\/em> \u2014maneno ambayo yalisema juu ya kuendelea kwa masuala ya haki za kiraia katika kipindi cha miaka 20 iliyopita (tangu mwisho wa Vita vya Kidunia vya pili), katika suala la majibu kutoka kwa matawi yote matatu ya serikali na katika dhamiri ya kufikia raia. Wasifu wa Pemberton unasema wakati huo alikuwa mshiriki wa Mkutano wa Durham (NC) na mkurugenzi mkuu wa kitaifa wa Muungano wa Uhuru wa Kiraia wa Marekani<\/a> . Kipande hicho, kilichoitwa ”Mapinduzi ya Haki za Kiraia”<\/a> , kilikuwa ”ufupisho wa hotuba aliyotoa Machi [1964] katika sherehe ya New York ya maadhimisho ya miaka ishirini ya Kamati ya Marafiki ya Sheria ya Kitaifa<\/a> .” <\/p>\n

\"John
John de J. Pemberton (Muungano wa Uhuru wa Kiraia wa Marekani)<\/figcaption><\/figure>\n

Katika mazungumzo yake, Pemberton anabainisha kukosekana kwa uharaka kutoka kwa matawi ya wabunge na watendaji kusuluhisha malalamiko ya haki za kiraia, na kusababisha ”dharura mpya [kushinda] sababu ya Weusi”: ukosefu wa ajira, kama matokeo ya kipimo cha ubaguzi, ”umewakumba Weusi kwa angalau mara mbili ya athari ambayo imekuwa nayo kwa jumla ya watu.” Pia anataja pengo linaloongezeka kati ya wastani wa kipato cha Weusi na wastani wa wazungu, ongezeko la mkusanyiko wa watu Weusi katika ghetto zilizozuiliwa za miji ya kaskazini, na idadi kubwa ya Weusi wanaosoma shule zilizotengwa. Pemberton kisha anarejelea vitendo vya haki za kiraia, anatoa utabiri (kielelezo cha maandamano ya haki za kupiga kura), na kumkumbusha msomaji kwamba kazi ya Vuguvugu la Haki za Kiraia ni kuvuruga. <\/p>\n

Kwa hivyo vuguvugu la haki za kiraia limelazimika kujielekeza kwenye kongamano kubwa zaidi. Kuanzia na kugoma kwa basi la Montgomery mnamo 1956, kuendelea kupitia viti vya kaunta ya chakula cha mchana, safari za uhuru, na maandamano ya hivi majuzi zaidi, itafikia kilele, naamini, katika harakati kubwa zaidi za maandamano yaliyoelekezwa kwa uwanja mpana wa maoni ya umma. Inadai kwamba malalamiko ya ubaguzi yaonekane na kueleweka kwa watu wote, na inasisitiza haja ya kusuluhishwa. Kuna ubora wa kutatanisha kuhusu juhudi hizi za pamoja; hawajakubaliwa kwa urahisi kuliko kesi za utaratibu zilizotawala miaka ya awali ya vuguvugu la haki za kiraia. Lakini ni lazima tukumbuke kwamba kazi yao ni kuvuruga, kulifanya taifa zima likose raha, kwa maana vuguvugu la haki za kiraia limedhania kwamba utatuzi kamili hautapatikana hadi taifa zima litambue kwa kina mifumo ya ubaguzi ambayo imeenea maishani mwake na haki ya madai ya Weusi wetu ya kurekebisha. <\/p><\/blockquote>\n

Pemberton anaendelea kutoa maoni yake juu ya umuhimu wa kukumbuka vuguvugu la mabadiliko la kijamii lililofanikiwa hapo awali (akitolea mfano vuguvugu la wafanyikazi, vuguvugu la wanawake kupiga marufuku, vuguvugu la watu wengi, vuguvugu la kukomesha uhuru na kutangaza maswala ya haki za kiraia kama ”miongoni mwa maswala makubwa ya nyakati zetu,” akisema ”Kuna udharura wa juu na utatuzi wa usawa wa maswala haya.” Anamalizia kwa kauli ya kijasiri inayoita taifa zima. <\/p>\n

Masuala ya haki za kiraia hayawezi kutatuliwa na maafisa peke yao; ni ahadi kamili tu ya dhamiri ya watu wote ili kutimiza sasa ahadi za 1776 itafanya hivyo. Ni kwa kujitolea kama hivyo tu ndipo hatua rasmi inaweza kuwa na ufanisi kabisa, na tu kwa upatanishi wa hatua zisizo rasmi ndipo kunyimwa kwa chuki kunaweza kukomeshwa kwa kiasi kikubwa. <\/p><\/blockquote>\n

Aprili 1, 1965<\/h2>\n

Maoni ya Kihariri<\/h3>\n

Toleo la Aprili 1, 1965 la Friends Journal<\/em> (lililochapishwa wiki tatu baada ya kifo cha Reeb) linajumuisha maoni ya wahariri kuhusu athari za maandamano na mkasa wa kifo cha Reeb. Dondoo hapa linazungumzia kile ambacho wengi katika jumuiya ya Quaker walikuwa wanahisi wakati huo: mshtuko, aibu, na huzuni. <\/p>\n

Wakati mwingine inachukua mshtuko kama mkasa wa James Reeb kufanya wengi wetu kutambua, kwa aibu yetu, jinsi uwezo wetu wa kawaida wa utambuzi na kushiriki hautoshi. Kwa miezi kadhaa, kwa miaka\u2014kwa zaidi ya karne moja, kwa kweli\u2014tumekuwa tukisoma na kusikia kuhusu aibu kubwa wanazopata raia wa Negro wa Marekani ambao hawajawahi kuruhusiwa kufurahia haki za kimsingi zaidi za uraia. Tumewasikitikia bila kufafanua, lakini ni mara chache jinsi gani mateso yao yametuchochea kuchukua hatua yoyote muhimu, hata wakati utafutaji wao wa uhuru umeleta kifo! <\/p>\n

Kwa nini ni lazima tuhitaji mauaji ya James Reeb ili kutusukuma kuchukua hatua? Kifo chake (kulingana na John Sullivan, katibu mtendaji wa Halmashauri ya Utumishi ya New England, ambako Reeb alikuwa akifanya kazi) ”kilichochewa dhamiri na mwitikio wa kiadili wa maofisa wa juu zaidi katika nchi yetu – wa makasisi na watu wa makanisa ya Amerika, ya watu wa kawaida wa Negro na wazungu wanaume na wanawake ambao walitembea kwa waya, kusali, kuandamana, na kulia kwa sababu ya kwamba sasa hakuna kumbukumbu yake ya kujidhabihu, lakini bila kumbukumbu yake ya kibinadamu. azimio lisiloshindwa ambalo haki na haki vitashinda.” <\/p><\/blockquote>\n

Soma kipande kamili katika umbo lake la asili hapa<\/a> , kuanzia ukurasa wa 2. Pia katika toleo la Aprili 1, 1965 ni taarifa kutoka kwa Kamati ya Huduma ya Marafiki wa Marekani<\/a> (AFSC) kuhusu kuanzisha hazina ya kumbukumbu ya familia ya James na shairi iliyotolewa kwake. (Kuhusiana: ”Tuko wapi miaka 50 baadaye? Tunaweza kujifunza nini kutoka kwa Selma<\/em> ?” <\/a> kupitia blogi ya Uigizaji wa Imani ya AFSC)<\/p>\n

Chini ya Nyota Nyekundu na Nyeusi (Kamati ya Huduma ya Marafiki wa Amerika)<\/h3>\n

Mfuko wa kumbukumbu ya James Reeb<\/h4>\n

Kamati ya Huduma ya Marafiki wa Marekani imeanzisha hazina kwa ajili ya familia ya James J. Reeb, waziri wa Unitariani aliyefariki Machi 11 baada ya kupigwa wakati wa maandamano ya kujiandikisha kupiga kura huko Selma, Alabama. Mfuko huo pia utatumika kwa familia za watu wengine wanaoteseka katika mapambano ya haki za kiraia. (Michango inaweza kutumwa kwa Mfuko wa James Reeb, 160 North Fifteenth Street, Philadelphia 19102.) Fedha kama hizo zimeanzishwa na Umoja wa Waunitarian Universalist na Mkutano wa Uongozi wa Kikristo wa Kusini. <\/p>\n

Kwa muda wa miezi sita iliyopita James Reeb alikuwa mkurugenzi wa AFSC’s Metropolitan Boston Housing Programme, ambamo alikuwa amefanya kazi na vikundi vya watu wa kipato cha chini – Weusi na Wazungu – katika juhudi zao za kushinda kunyimwa na ubaguzi katika makazi, elimu, na ajira. Hangaiko lake la kwenda kwa Selma lilielezwa na mke wake, Marie, kuwa \u201csi risasi gizani, bali ni mwendelezo.\u201d <\/p>\n

Katika taarifa rasmi wakati wa kifo chake, Halmashauri ya Utumishi ilikazia kwamba \u201chaiondoi dhabihu ya James Reeb kutoka kwa wengi waliofanywa katika mapambano ya haki za kiraia na Weusi na wanaume na wanawake weupe\u2014na hata watoto\u2014kuwa muhimu zaidi kuliko nyingine yoyote,\u201d bali kwamba \u201cinachochewa kurekodi kifo cha mwenzako mpendwa. . . .<\/p>\n

Colin W. Bell, katibu mtendaji wa AFSC, na Stephen G. Cary, katibu mtendaji msaidizi, walikuwa Selma wakati wa maandamano. Pamoja na John Sullivan, katibu mtendaji wa muda wa ofisi ya New England AFSC, walikuwa na James Reeb katika hospitali ya Birmingham hadi muda mfupi kabla ya kifo chake. <\/p>\n

Katika Kumbukumbu: James J. Reeb<\/h3>\n
\"James_Reeb
James Reeb (Wikimedia)<\/figcaption><\/figure>\n

Na Carl F. Hekima<\/h4>\n

Juu ya Kalvari
\n Wakaivunja mifupa ya miguu yake
\n Na mkuki ukatoboa ubavuni mwake
\n Ili nisamehewe dhambi zangu.<\/p>\n

Katika Selma
\n Waliiponda mifupa ya kichwa chake
\n Ili nisamehewe dhambi zangu<\/p>\n

Kwamba kila kutoridhishwa, kila kusita
\n Kila kujishusha
\n Kila joto lililo wazi limezuiliwa
\n Kila tabasamu badala ya adabu
\n Kwamba kila kutotaka
\n Kumpenda jirani yangu kama mimi mwenyewe
\n Labda nisamehewe.<\/p>\n

O kushiriki hatia
\n Osha rangi ya moyo wako
\n Katika kafara ya Selma.<\/p>\n

Mei 1, 1965<\/h2>\n

Selma, Marafiki, na Uasi<\/h3>\n

Mwezi mmoja baadaye, katika toleo la Mei 1, 1965, Jarida la Friends<\/em> lilichapisha akaunti ya moja kwa moja ya matukio katika Selma kutoka kwa mtazamo wa Rafiki wa Kizungu, wa kiume. Nakala hiyo, yenye kichwa ”Selma, Marafiki, na Kutokuwa na Vurugu,”<\/a> iliandikwa na Richard K. Taylor, ambaye wasifu wake unamtambulisha kama mshiriki wa Mkutano wa Abington huko Jenkintown, Pa., na mkurugenzi mtendaji wa Baraza la Haki la Nyumba la Bonde la Delaware. (Taylor, ambaye sasa ni mshiriki wa Germantown Meeting katika Philadelphia, Pa., amekuwa mchangiaji wa kawaida wa FJ<\/em> kwa miaka mingi.) Taylor anashiriki kwamba aliandamana na kikundi cha makasisi 14 na watu wa kawaida ambao mnamo Machi 9 walitoka Philadelphia, Pennsylvania, hadi Selma, Alabama, kushiriki katika maandamano. Anamalizia kwa swali gumu haswa kwa Marafiki kuzingatia: <\/p>\n

Kuwa Selma ilikuwa furaha, lakini akilini mwangu pia kunazua swali kwa Friends. Je, ni juhudi chache tunazofanya sasa ndizo tu tunaweza kufanya ili kuunga mkono vuguvugu lisilo la kikatili dhidi ya ubaguzi wa rangi na kwa jamii pendwa? Je! labda Mungu hatuiti\u2014sisi ambao tumezungumza kwa miaka mingi kuhusu nguvu ya kutokuwa na jeuri\u2014ili kujitambulisha kwa kina zaidi na mapambano ya kupata suluhu zisizo za kikatili kwa mgogoro wa rangi? <\/p><\/blockquote>\n

Aprili 1, 1966<\/h2>\n

Selma Bado Ana Matatizo<\/h3>\n

Mwaka mmoja baada ya maandamano hayo, Jarida la Friends<\/em> lilichapisha sasisho la aina fulani kuhusu maendeleo ya watu weusi wanaoishi Selma: ”Selma Bado Ana Matatizo”<\/a> na Margaret LD Hatch lilionekana katika toleo la Aprili 1, 1966, likielezea hali mbaya ya ukosefu wa ajira kwa watu weusi kutokana na kuendelea kwa ubaguzi wa rangi. Hata hivyo ripoti ya Hatch pia inatoa mwanga wa matumaini kutoka kwa tawi jipya la Selma lililoandaliwa la Ligi ya Kimataifa ya Wanawake kwa Amani na Uhuru<\/a> . <\/p>\n

Kisha, Aprili 28, 1965, tawi la Ligi ya Kimataifa ya Wanawake kwa Amani na Uhuru ilipangwa huko Selma, miaka hamsini hadi siku moja baada ya mkutano wa kwanza wa Ligi huko The Hague. Kwa kuwa kikundi cha Selma, kama matawi yote ya WILPF, kimejitolea kufanya kazi kwa ajili ya amani na uhuru katika pande zote, wanachama wake waliangalia vizuri na kuamua kuweka uzito wao nyuma ya mradi fulani wa kuwasaidia wenyeji wao kujisaidia. Kutoka kwa Mkutano wa Uongozi wa Kikristo wa Kusini walipata takwimu (zilizokusanywa na Chama cha Wafanyabiashara wa Kaunti ya Dallas) zinazoonyesha kwamba asilimia 85 ya familia za Weusi katika kaunti hiyo zilipata chini ya $3,000 kwa mwaka na kwamba asilimia 50 ya familia zote zinazoongoza Weusi zilipata chini ya $1000 kwa mwaka. <\/p>\n

Kulikuwa na Weusi maskini mara sita zaidi ya wazungu maskini katika Kaunti ya Dallas. Kwa ujumla, hawa walikuwa watu wasio na ujuzi. Walihitaji mafunzo kwa ajili ya kazi nzuri. Lakini kazi zilikuwa wapi, na ni nani angefanya mafunzo hayo? (Katika viwanda vinavyofanya kazi sasa huko Selma, mwelekeo ni kuwatenga wanawake wa Negro ambao wanaweza kuwa wamepata mafunzo ya wiki sita hadi kumi na mbili kwa ajili ya wanawake wazungu walio na mafunzo kidogo au wasio na mafunzo yoyote.) <\/p>\n

Kufikia wakati huu, agizo lilikuwa limeondolewa, na vikundi vya watu Weusi vingeweza kukutana hadharani kwa mara nyingine tena. Hivyo wanachama wa WILPF walikutana na kuamua kusaidia kufufua wazo la kituo cha cherehani. Walipata muundo wa zege ambao haujatumika kwenye kona katika sehemu ya Weusi ya Selma na wakaanza mazungumzo ya kuinunua. Lakini orodha inayokua ya wasio na ajira iliwafanya wafikirie upya mradi wao kwa upana zaidi. Badala ya kituo cha kushona, kwa nini usiwe na kiwanda cha nguo? <\/p>\n

\"Amelia
{%CAPTION%}<\/figcaption><\/figure><\/blockquote>\n

Kipande cha Hatch kinaendelea kuelezea changamoto na vikwazo mbalimbali walivyovipata wanachama wa WILPF katika harakati za kukiondoa kiwanda hicho kipya cha nguo, ikiwemo kero ya uchangishaji fedha, masuala ya ujenzi, ukosefu wa msaada wa kitaalamu na kisheria, na kukataa maombi ya mikopo kutoka benki za Selma. Juhudi nyingi hizi zimetolewa kwenye makala kwa ”asiyeweza kuepukika” Amelia Boynton<\/a> , kiongozi mashuhuri katika Vuguvugu la Haki za Kiraia huko Selma wakati huo na mtu mkuu katika maandamano hayo yaliyojulikana kama Jumapili ya Umwagaji damu. Makala hufunga kwa matumaini na nukuu kutoka kwa Bi. Boynton: ”Ninahisi karibu kama Daudi, ambaye alimuua Goliathi. Wakati fulani, vikwazo vilikuwa vikubwa sana ilionekana kuwa vigumu kuvishinda. Mambo yanaonekana kuwa angavu.” <\/p>\n

Machi 1990<\/h2>\n

James Reeb: Shahidi wa Haki za Kiraia<\/h3>\n

Miaka 25 baadaye, maisha ya Reeb yanakumbukwa na kuheshimiwa katika makala yenye kichwa ”James Reeb: Civil Rights Martyr”<\/a> na Homer A. Jack. Iliyochapishwa katika toleo la Machi 1990 la Friends Journal<\/em> , kipande hicho kinaanza kwa kumwita mwanaharakati wa kizungu ”kichocheo cha maendeleo ya rangi inayoonekana katika miaka ya 1960″ na kuishia kwa kuuliza swali ambalo wengi walikuwa wakijiuliza wakati huo na bado wanajiuliza leo: <\/p>\n

\"Mchoro
{%CAPTION%}<\/figcaption><\/figure>\n

Mara tu baada ya kifo cha Reeb, marafiki zake walijaribu kujibu swali la mara kwa mara: kwa nini umma unazingatia shahidi mweupe, Reeb, wakati wafia dini weusi wamepuuzwa kwa karne nyingi? Wakati huo, Jimmie Lee Jackson, mtu mweusi aliyeuawa huko Marion, Alabama, hakuwahi kupokea kutambuliwa kwa Reeb. Ubaguzi wa rangi, kwa kushangaza, ni maelezo moja. Reeb alikuwa mweupe, lakini alijitambulisha kuwa maskini weusi, na vilevile alijaribu\u2014kwa shida sana\u2014kuwachochea wazungu wenzake, kutia ndani makasisi weupe. <\/p>\n

Mnamo Septemba 1962, James Reeb alisema kwamba ”ni lazima sote tushangazwe mara kwa mara na wale ambao wameteseka kutokana na ukosefu mkubwa wa usawa na kuleta imani na nishati katika maisha ambayo mtu hawezi kupata maelezo ya kuridhisha.”<\/p><\/blockquote>\n

 <\/p>\n

Wasifu wa Jack wa mwandishi unaonyesha ukweli wa kusikitisha kwamba yeye, kasisi mwenzake wa Unitarian Universalist, ”ndiye mtu ambaye alimwambia James Reeb kwamba alihitajika sana huko Selma.”<\/p>\n

\"Jimmie
{%CAPTION%}<\/figcaption><\/figure>\n

 <\/p>\n

Jimmie Lee Jackson<\/a> , aliyetajwa katika nukuu hapo juu, ”alikuwa mwanaharakati wa haki za kiraia huko Marion, Alabama, na shemasi katika kanisa la Kibaptisti. Mnamo Februari 18, 1965, alipigwa na askari na kupigwa risasi na Askari wa Jimbo la Alabama James Bonard Fowler alipokuwa akishiriki katika maandamano ya haki ya kupiga kura ya amani katika mji wake; alikufa siku kadhaa katika hospitali ya Jackson katika mji wake. kuelekea Montgomery Machi 1965.”<\/p>\n

 <\/p>\n

 <\/p>\n

Kwa miaka mingi, Jarida la Marafiki<\/em> limekuwa likiangazia utata wa makutano ya rangi, imani na uanaharakati, na tunaendelea kuangazia masuala haya leo. Fuata pamoja nasi katika 2015<\/a> , mwaka wetu wa 60 kuchapishwa.<\/p>\n","protected":false},"excerpt":{"rendered":"

Maoni kuhusu Selma kutoka kwenye kumbukumbu za Jarida la Marafiki<\/p>\n","protected":false},"author":1162,"featured_media":3076060,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[9932,9917],"tags":[11121,10928,13255,9821,13256,11345,12239,10740,10739,9805,10930,13257],"fpb_issue_category":[],"class_list":["post-3119765","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kutoka-kwa-kumbukumbu","category-sifa-za-mtandaoni","tag-afsc","tag-aprili","tag-harakati-za-haki-za-kiraia","tag-jarida-la-marafiki","tag-jumapili-ya-umwagaji-damu","tag-kamati-ya-huduma-ya-marafiki-wa-marekani","tag-martin-luther-king-jr","tag-mkurugenzi","tag-mwanachama","tag-philadelphia","tag-wanawake","tag-wilpf"],"yoast_head":"\nTafakari juu ya Selma: Nini Quaker Walikuwa Wakisema mnamo 1965 - Friends Journal<\/title>\n<meta name=\"robots\" content=\"index, follow, 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