{"id":3126308,"date":"2022-04-01T03:00:00","date_gmt":"2022-04-01T07:00:00","guid":{"rendered":"https:\/\/www.friendsjournal.org\/wajibu-wa-kupinga\/"},"modified":"2025-10-12T07:00:52","modified_gmt":"2025-10-12T11:00:52","slug":"wajibu-wa-kupinga","status":"publish","type":"post","link":"https:\/\/www.friendsjournal.org\/sw\/wajibu-wa-kupinga\/","title":{"rendered":"Wajibu wa Kupinga"},"content":{"rendered":"\n

Imani ya Bayard T. Rustin ya Pragmatic Quaker<\/h2>\n\n

Bayard Taylor Rustin alizaliwa huko West Chester, Pennsylvania, mnamo 1912 na kulelewa na nyanya yake Julia Wilson, ambaye alihudhuria mikutano ya Quaker, na babu yake Janifer Rustin. Mababu na babu wote wawili walikuwa watendaji katika Kanisa la African Methodist Episcopal (AME) na kampeni za haki za kiraia za miaka ya 1910-1930. Babu na babu zake walimfundisha Rustin kuhusu umuhimu wa mapokeo ya Kiyahudi-Kikristo. <\/p>\n\n

Rustin alianza harakati zake za kisiasa chini ya ulezi wa A. Phillip Randolph, kiongozi wa chama cha wafanyakazi na mwanamkakati mkuu wa harakati mbalimbali za maandamano-Washington katika miaka ya 1930 na 1940. Kufikia mwishoni mwa miaka ya 1940, Rustin alikuwa mratibu mashuhuri wa Ushirika wa Upatanisho (FOR). <\/p>\n\n

Ujumbe wa imani wa Rustin kwa uasi wa kiraia na hatua isiyo ya ukatili ulionyeshwa kikamilifu wakati alitoa Hotuba ya kifahari ya William Penn mnamo 1948 kwenye Jumba la Mkutano la Race Street huko Philadelphia, Pa. Hotuba hiyo ilimpa Rustin jukwaa la kushughulikia jumuiya yake mpya ya Quaker moja kwa moja juu ya umuhimu wa ”udugu” na siasa za upinzani. Rustin alijitolea kwa imani yake ya kisayansi ya Quaker ambayo ingempeleka katika Vuguvugu la Haki za Kiraia la miaka ya 1950-1960 hadi kifo chake mnamo 1987. <\/p>\n\n

Mnamo Machi 1948, Bayard T. Rustin, katika nafasi yake kama katibu wa Idara ya Rangi-Viwanda ya FOR, alitunukiwa fursa ya kutoa Hotuba ya William Penn kama sehemu ya Mkutano wa Kila Mwaka wa Marafiki wa Vijana wa Philadelphia. Tangu kuanzishwa kwake mnamo 1916, Hotuba ya William Penn ilikuwa imetolewa na waangazi kadhaa wa Quaker. Hotuba hiyo, yenye kichwa \u201cIn Apprehension How Like a God\u201d (ikichora kwenye Hamlet<\/em> ya Shakespeare ), iligusa maadili mengi ya Waquaker lakini, muhimu zaidi, masomo ya kimaadili na ya kiutendaji ambayo Rustin alikuwa amejifunza alipokuwa amefungwa kwa miaka miwili katika magereza ya serikali ya Kentucky na Pennsylvania kwa kukataa kuingizwa katika jeshi. <\/p>\n\n

Katika mhadhara wake, Rustin aliwakumbusha Marafiki juu ya hitaji la kudumisha uwajibikaji wao wa kimaadili kwa uadilifu kama watu binafsi na ndani ya jumuiya pana kila wanaposhuhudia na kukabiliana na dhuluma za kijamii au kimataifa. Rustin aliwasihi Marafiki wawe na msimamo na ukweli licha ya jeuri, vita, na uonevu. <\/p>\n\n

Hotuba ya Rustin ya William Penn ilitolewa katika muktadha wa Vita Baridi ya kutokuwa na uhakika wa kitaifa na kimataifa. Kwa kadiri ambavyo Waquaker wangeweza kukabiliana na hali hiyo ya kutokuwa na uhakika, lengo la Rustin lilitegemea tumaini \u201ckwamba cheche za Mungu katika kila mmoja wetu hazikomewi kabisa\u201d na vita, jeuri, na kutojali. Alihofia kwamba ushindani wa utaifa wa kimataifa na sera ya uandikishaji kijeshi ya Marekani iliyoimarishwa wakati huo ingeimarisha siasa za ulimwengu za Procrustean ambazo tayari zilionekana kuwa thabiti. <\/p>\n\n

Katika mazingira haya mapya ya baada ya Vita vya Kidunia vya pili, Rustin alikuwa na wasiwasi kwamba Quakers na ubinadamu mpana walikuwa ”wamekuwa na wasiwasi na kuchanganyikiwa” na kwa hiyo wanashuku wengine wasiojulikana, kutoka ngazi ya mkoa hadi kimataifa. Rustin anaonyesha kujitolea kwake kwa uwezo wa ubunifu wa binadamu katika jamii, licha ya tofauti za kitamaduni na nyingine za kijamii, kwa njia ya sitiari inayoonyesha wazo lake la ”umoja wa familia ya binadamu” ambayo inajulisha imani yake ya pragmatic Quaker. <\/p>\n\n

Akitumia sitiari nyingine, Rustin anazungumzia uhitaji wa kutumia nguvu zetu na nguvu zetu za kiadili kwa hekima. Fumbo la Rustin la ”yaliyomo kwenye kikombe cha kunywea” inawakilisha chombo kilicho na ”nishati ndogo [chanya] kwa shughuli za kijamii”: <\/p>\n\n

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Cheche, uwezo, kwa kweli bado umo ndani yetu, lakini katika kuegemea kwetu kwa jeuri tumetumia vibaya nguvu zetu na kudhoofisha nguvu kutoka kwa misuli yetu ya maadili. Kwa wakati huu kila mtu ulimwenguni ana nguvu ndogo kwa hatua za kijamii. Hebu tuzingatie wingi huu [kama] yaliyomo kwenye kikombe cha kunywea. Ikiwa tunatumia sehemu ya nishati hii kwa hofu, sehemu nyingine katika kuchanganyikiwa, na nyingine katika kujitayarisha kwa uchokozi mkali, hivi karibuni tutagundua kwamba nguvu zetu zimepungua sana. Lakini, ikiwa tunaweza kujitia nidhamu\u2014na hilo ni jambo linalohitaji ujitoaji wa vitendo, wenye nia, na wenye kutenda kikamili\u2014tunaweza kuondoa woga, chuki, uchungu, na kufadhaika. Kisha kikombe kitafurika kwa nishati, kiasi kikubwa ambacho kinaweza kutumika katika kutafuta suluhisho la ubunifu kwa matatizo yetu. <\/p>\n<\/blockquote>\n\n

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Rustin anatoa wito wa wazi kwa Quakers na wengine kufikiria upya kukubali vurugu (au uonevu) kwa sababu yoyote ile. Anaona matumizi na tishio la jeuri kwa ajili ya haki kuwa sawa na \u201ckujiua kiadili.\u201d Kwa Rustin, kitendo chochote cha jeuri, kimwili au vinginevyo, kinachotoka kwa utawala wa kiimla au unaodhaniwa kuwa wa kidemokrasia hupunguza mahangaiko ya kweli ili kushinda ukosefu wa haki. <\/strong><\/p>\n\n

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Suluhisho la Rustin ni kwa kila mtu kufanya mazoezi ya \u201cnidhamu\u201d kuelekea ufunuo upya; anafikiri \u201ckujitolea kwa vitendo, kwa hiari, na kwa ukamilifu\u201d kwa Nuru ya Ndani kutabadilisha yaliyomo ndani ya kikombe kutoka hasi hadi chanya, na kutoka kwa kikomo hadi kwa wingi. Rustin anapendekeza kwamba nguvu ya pamoja ya watu inabaki katika kujitolea kwao binafsi\u2014au pengine kujitolea tena\u2014kwa Nuru ya Ndani, na si katika ulimwengu wa nje wa matatizo, ambao hutokeza hofu, kutoaminiana, na kutokuwa na tumaini jambo ambalo linaweza kupotosha sisi ni nani kama jumuiya ya kibinadamu inayojali. Nidhamu, ubunifu, na nia ya kujitolea wenyewe, rasilimali zetu, na roho yetu ya pamoja kutatua matatizo yetu ya pamoja vilihitajika. Hili linarudia tangazo la Howard Thurman: wakati migongo yetu iko dhidi ya ukuta \u201cMpende adui yako. Chukua hatua ya kwanza katika kutafuta njia ambazo kwazo unaweza kuwa na uzoefu wa ushiriki wa pamoja wa thamani na thamani ya pande zote mbili. Inaweza kuwa hatari, lakini lazima uifanye.\u201d <\/p>\n\n

Rustin anawaambia Marafiki kwamba sharti la maadili linapaswa kuongoza mawazo na matendo yao. Ingawa Rustin hakutoa theolojia yoyote ya utaratibu, alieneza ujumbe wa maadili (labda uhalisi wa maadili wa Niebuhrian). Rustin anahalalisha: <\/p>\n\n

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Ikiwa ni kweli kwamba jeuri huharibu uhuru wetu, inawezekana pia kutoa uthibitisho fulani kwamba jeuri husababisha kutofautiana ambako ni sawa na kujiua kimaadili. Mtu mwenye maadili ni yule ambaye anapinga dhulma per se, kinyume na dhulma popote anapoikuta; mtu mwenye maadili hutafuta ukosefu wa haki [kwanza] ndani yake mwenyewe. Lakini katika mchakato wa kuunda na kutumia silaha za kisasa, mtu hawezi kabisa kuwa na wasiwasi na ukosefu wa haki popote inaonekana. Hakika, wengi wanaotumia jeuri wanataka kuwa na wasiwasi sana, na kuanza na mtazamo mpana wa jumuiya; bali huishia katika kupinga dhulma inapowagusa, baada ya kuwa na uwezo wa kujiridhisha wanapoitumia dhidi ya wengine. <\/p>\n<\/blockquote>\n\n

Rustin anatoa wito wa wazi kwa Quakers na wengine kufikiria upya kukubali vurugu (au uonevu) kwa sababu yoyote ile. Anaona matumizi na tishio la jeuri kwa ajili ya haki kuwa sawa na \u201ckujiua kiadili.\u201d Kwa Rustin, kitendo chochote cha jeuri, kimwili au vinginevyo, kinachotoka kwa utawala wa kiimla au unaodhaniwa kuwa wa kidemokrasia hupunguza mahangaiko ya kweli ili kushinda ukosefu wa haki. Rustin anaona sera za Marekani zinazohalalisha uandikishaji kuwa ni za kinafiki huku akizipinga serikali zisizo za kidemokrasia zinazotumia mantiki sawa dhidi ya Marekani. Rustin anaamini kwamba jeuri na tishio la unyanyasaji ni kinyume cha maadili. <\/p>\n\n

Rustin alitoa maoni kadhaa muhimu kuhusu matumizi yasiyo ya lazima ya serikali ya Marekani ya bomu la atomiki nchini Japan mnamo Agosti 1945 kama ishara ya uadilifu dhaifu wa kimaadili. Kwa mfano, Rustin anasema: <\/p>\n\n

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Sisi. . . tazama ukweli wa milele uliotangazwa na Laotse, Buddha, Yesu, Mtakatifu Francis, George Fox, na Gandhi: matumizi ya jeuri yataharibu uadilifu wa maadili\u2014msingi mkuu wa jumuiya ambamo amani hutegemea. Hatuwezi kubaki waaminifu isipokuwa tunapinga dhuluma popote inapotokea, kwanza kabisa ndani yetu wenyewe. <\/p>\n<\/blockquote>\n\n

Haya ni maoni ambayo baadaye anashiriki na Martin Luther King Jr. wakati wa Vuguvugu la Haki za Kiraia katika miaka ya 1950 na 1960, ambalo tunapaswa kuzingatia leo.<\/p>\n\n

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Rustin alitaka kwa uwazi kuwashawishi wengine kuzingatia kutotii kwa raia kama mkakati wa kidemokrasia wa kijamii wa kufuata mabadiliko ya kimuundo na sera. Rustin alitetea mtazamo wa kibinadamu, wa jumuiya, na wa kimaadili wa kuleta mabadiliko, hivyo basi kutozingatia uhusiano wa mtu binafsi wa kisiasa, eneo la kijiografia au mfumo wa serikali. <\/strong><\/p>\n\n

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Rustin anasisitiza msimamo wake kuhusu umuhimu wa wajibu wa mtu binafsi na uadilifu wa kimaadili kwa jumuiya shirikishi, hasa anapopinga sheria zisizo za haki kwa njia zisizo za ukatili:<\/p>\n\n

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Wajibu wa mtu binafsi ni mbadala wa vurugu; jukumu la mtu binafsi ni uwezo wa kushinda hofu; [inaweza kubadilisha] ibada ya taifa kurudi kwenye mapokeo na maadili ya Kiyahudi-Kikristo; ina uwezo wa kurejesha uadilifu wa maadili. Je, tunaweza kuanza jinsi gani? Tunaweza kuanza kwa kupinga udhalimu popote unapoonekana katika maisha yetu ya kila siku. Kama watu huru, tunaweza kukataa kufuata au kutii sheria zisizo za haki ambazo zinatutenganisha na watu wengine bila kujali wanaishi wapi, wala chini ya serikali gani wanayoishi. <\/p>\n<\/blockquote>\n\n

Rustin alitaka kwa uwazi kuwashawishi wengine kuzingatia kutotii kwa raia kama mkakati wa kidemokrasia wa kijamii wa kufuata mabadiliko ya kimuundo na sera. Rustin alitetea mtazamo wa kibinadamu, wa jumuiya, na wa kimaadili wa kuleta mabadiliko, hivyo basi kutozingatia uhusiano wa mtu binafsi wa kisiasa, eneo la kijiografia au mfumo wa serikali. Akitumia kazi ya Mohandas Gandhi, Rustin aliweka tofauti kati ya wajibu wa mtu binafsi na haki ya kupinga na kupinga sheria zisizo za haki zinazoenezwa na serikali au serikali. Alitangaza: <\/p>\n\n

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Mtu hana haki ya kuasi serikali. Mtu hana haki ya kupinga kundi la kijamii ambalo yeye ni sehemu yake. Hii ni kweli hasa pale ambapo maamuzi yamefikiwa baada ya majadiliano ya kina ya kidemokrasia. Mtu ana, kwa upande mwingine, wajibu wa kupinga, na mwingine anapinga kwa sababu serikali haijapangwa vizuri na lengo la milele la mtu ni kuboresha hali ya serikali, kutotii kwa maslahi ya sheria ya juu. Kwa hiyo, mtu ana wajibu lakini si haki ya kuasi. <\/p>\n<\/blockquote>\n\n

Rustin anatoa hoja yenye nguvu katika kusisitiza wajibu juu ya haki kwa ajili ya demokrasia ya kijamii yenye msingi wa kimaadili huku raia hai wakiongoza mchakato wa kufanya maamuzi. Rustin anapendelea uadilifu wa kimaadili wa watu juu ya sheria zisizo za haki lakini kwa misingi ya kiutendaji ya kiekumene: <\/p>\n\n

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Kumekuwa na watu wengi wakuu katika historia ambao wamekuwa wapinzani wa kiraia. Wote ambao wamepinga wameona wazi kwamba maendeleo ya kijamii yanafanywa kupitia mabadiliko ya wakati mmoja kwa wanaume na katika mazingira ambayo wanaume wanajikuta. Kwa hiyo, watu hawa hawakutaka tu kuishi kwa uadilifu, bali wamepinga, wakiwa na imani kwamba upinzani wao hatimaye ungeathiri jamii katika mwelekeo wa hali hizo ambazo zinawawezesha watu wengine kuona masuala kwa uwazi vya kutosha kushinikiza maisha tele ya kiuchumi, kijamii, na kisiasa. Wanaume hawa walitambua kwamba kuna ”wajibu wa mtu binafsi kwa hatia ya pamoja.” <\/p>\n<\/blockquote>\n\n

Siasa za upinzani husababisha mabadiliko ya mtu binafsi na jamii. Watu lazima wafahamishwe hali zinazozuia maendeleo ya kijamii. Wajibu wa kupinga ni sehemu ya matumaini ya Rustin kwamba siasa za upinzani zenye mafanikio hatimaye zitaleta mabadiliko chanya ya kijamii. Wajibu wa mtu binafsi ni muhimu kwa mabadiliko ya pamoja ya mtazamo, sera za umma, na marekebisho ya kimuundo ingawa Rustin anatarajia baadhi ya changamoto kwa maoni yake ya kisayansi ya Quaker dhidi ya maandalizi ya vita, ufadhili wa vita, na vita yenyewe: <\/p>\n\n

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Mtu anaweza kuhoji kwamba wachache wanaweza kuacha vita, lakini kwa hakika mtu hawezi kuhoji kwamba kutotii kwa huduma ya kijeshi na kulipa kodi kwa vita kungefunua kwa serikali kwamba sehemu ya idadi ya watu inajali vya kutosha kulipa bei ya amani. Upinzani ulioenea kwa maandalizi ya vita na nia ya wapinzani kukabiliana na kifungo itabidi kuchukuliwa kwa uzito na serikali na hatimaye itakuwa na athari kubwa kwa sera ya kigeni ya Marekani. <\/p>\n<\/blockquote>\n\n

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\"\"<\/figure>\n\n

Bayard Rustin akipeperusha karatasi na Bradford Lyttle nje ya Hoteli ya Bellevue-Stratford huko Philadelphia, Pa., karibu 1950. Picha na Gamble Brothers. <\/p>\n\n

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Amani ni lengo; kutoa dhabihu kwa ajili ya amani, hata gerezani, inaweza kutumika kama mkakati madhubuti, kama Rustin alifikiria hapo awali alipokuwa amefungwa katika jela za serikali. Rustin alisisitiza juu ya utumizi wa uasi wa kiraia kama njia bora ya kidemokrasia ya kijamii kwa ajili ya kuzalisha matokeo ya sera ya kibinadamu zaidi, kuondokana na hofu na karibu na maono yake ya ”umoja wa familia ya binadamu”: <\/p>\n\n

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Uasi wa kiraia hautetewi kuwa tiba ya yote, wala hauhimizwi kama njia mbadala ya serikali ya ulimwengu. Sio yenyewe sawa na marekebisho ya uhamishaji wa kijamii, kisiasa, na kiuchumi ambao umetoa kwanza unyogovu na kisha udikteta na vita. Marekebisho hayo ni\u2026njia ya amani. Lakini kwa woga wetu, tunapojifanya kana kwamba ukweli si wa kweli, tatizo halisi, pambano la kuwaandalia wanaume mkate, uzuri, na undugu, limeshushwa hadi nafasi ya pili. Hofu zetu zimeleta mbio za silaha, na hadi tumevunja mzunguko mbaya wa mbio hizi na Umoja wa Kisovieti, hakuwezi kuwa na tahadhari, nishati, na pesa zinazotolewa kwa sababu za msingi za vita na ukosefu wa haki. <\/p>\n<\/blockquote>\n\n

Rustin anaamini kwamba Waquaker pia wamenaswa na mtego wa uzalendo wa kipofu kwa sababu ya woga huku wakipuuza \u201ctatizo halisi\u201d ambalo ni \u201cpambano la kuwaandalia wanaume mkate, uzuri, na udugu.\u201d Wajibu wetu binafsi na wa pamoja wa kimaadili unapaswa kuwa, kulingana na Rustin, kunyang’anya Marekani silaha kupitia uasi wa kiraia na kufuatilia Ukweli mara kwa mara. Rustin anaona wananchi kama wawakilishi halisi wa Marekani kwa sababu watu wanaweza kukataa kubeba bunduki na kulipa kodi ya vita. Mkakati huu ungerudisha ubinadamu kutoka kwenye ukingo wa kujiangamiza\u2014kwamba mashindano ya kibepari yasiyo na maana yanaendeleza\u2014na hatua kwa hatua kuingia katika \u201cndugu wa mwanadamu.\u201d <\/p>\n\n

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Kwa Rustin, wazo la kutetea \u201cuhuru\u201d wetu kupitia jeuri halikukubalika, kwa kuwa ilimaanisha kuacha maadili yetu ya kijamii ya kidemokrasia huku ikiharibu misingi yetu ya maadili na kidini. <\/strong><\/p>\n\n

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Katika kuhitimisha mhadhara wake, Rustin anawakumbusha Marafiki kupata ujasiri na nguvu za kiakili na kimapinduzi ili kurejea wakati ambapo walitegemea kanuni za kanuni za maadili ya Kikristo. Rustin anafikiri Marafiki, ikiwa si wanadamu mpana zaidi, wana uwezo wa kubadilisha mkondo wa historia ikiwa tu wangeweza kutumia nidhamu na kusikiliza Nuru Ndani. Anaamini kwamba kila mtu bado anaweza kuelewa katika kiwango cha Mungu (kama viumbe wenye maadili mema) kufanya jambo linalofaa kwa ajili ya wanadamu wote. Quakers lazima kwa mara nyingine tena kufahamu uharaka wa nyakati na kuacha kuzingatia, hata kwa uwazi, na matumizi ya silaha; kushiriki au kuunga mkono vurugu; na kuabudu mali na ubepari. Uasi wa kiraia usio na vurugu ni njia ya kutunga ”mapenzi ya Mungu”: <\/p>\n\n

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Isipokuwa kama Yesu na Gandhi, tunaifikia roho hiyo ambayo hutuwezesha kusimama tukiwa tumenyoosha mikono, hata kufa, tukisema \u201cUnaweza kunipiga, unaweza kuharibu nyumba yangu, unaweza kuniangamiza, lakini sitanyenyekea kwa kile ninachokiona kuwa kibaya; wala sitapiga tena.\u201d Wengi watatilia shaka ufanisi wa njia hiyo, lakini je, maisha, kazi, kifo cha Gandhi havijaonyesha katika wakati wetu kwamba mtu mmoja anayeshikilia ukweli na kutotenda jeuri ana nguvu zaidi kuliko watu elfu kumi wenye silaha? Ijapokuwa kushindwa kunapaswa kuonekana kuwa hakika, imani tunayodai inadai utii. <\/p>\n<\/blockquote>\n\n

Kwa Rustin, wazo la kutetea \u201cuhuru\u201d wetu kupitia jeuri halikukubalika, kwa kuwa lilimaanisha kuacha maadili yetu ya kidemokrasia ya kijamii huku likiharibu misingi yetu ya kiadili na kidini. Alisisitiza kwamba Marafiki wanapaswa kuamini uwezo wao wa kiakili\u2014uliopo katika Nuru ya Ndani (\u201ckama mungu\u201d)\u2014ili kurejesha amani na \u201cudugu.\u201d Marafiki wanapaswa kutumia wakala wao (”kwa vitendo kama malaika”) kufanya mabadiliko ya mtu binafsi na ya pamoja kwa kuitii Nuru. Mwishowe, Rustin aliuliza, \u201cTunawezaje kumpenda Mungu ambaye hatujamwona, ikiwa hatuwezi, wakati wa matatizo, kutafuta njia ya kuwapenda ndugu zetu ambao tumeona?\u201d kuwasadikisha Marafiki kwamba ili kufikia \u201cudugu\u201d halisi unahitaji kukubali theolojia ya \u201cile ya Mungu katika kila mtu,\u201d bila kujali muktadha au hali. <\/p>\n\n

Kusoma Zaidi:<\/h3>\n\n

Hotuba ya Bayard Rustin ya 1948, \u201cIn Apprehension How Like A God!\u201d inapatikana kama e-kitabu<\/a> au PDF<\/a> .<\/p>\n","protected":false},"excerpt":{"rendered":"

Imani ya Bayard T. Rustin ya Pragmatic Quaker<\/p>\n","protected":false},"author":5090,"featured_media":3087440,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[9822],"tags":[11800,10943,10737,11091],"fpb_issue_category":[10288],"class_list":["post-3126308","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-vipengele","tag-howard-thurman","tag-marekani-3","tag-quakers","tag-vurugu","fpb_issue_category-aprili-2022"],"yoast_head":"\nBayard T. Rustin - Mratibu wa Machi On Washington & Pragmatic Quaker<\/title>\n<meta name=\"description\" content=\"Imani ya Bayard T. Rustin ya Quaker iliongoza ujumbe wake wa kutotii raia na hatua zisizo za ukatili katika kupigania usawa na haki. 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