{"id":3134272,"date":"2026-01-01T01:55:00","date_gmt":"2026-01-01T06:55:00","guid":{"rendered":"https:\/\/www.friendsjournal.org\/wenyeji-na-quaker-wote\/"},"modified":"2026-01-30T14:24:18","modified_gmt":"2026-01-30T19:24:18","slug":"wenyeji-na-quaker-wote","status":"publish","type":"post","link":"https:\/\/www.friendsjournal.org\/sw\/wenyeji-na-quaker-wote\/","title":{"rendered":"Wenyeji na Quaker Wote"},"content":{"rendered":"\n

Tafakari kutoka kwa Marafiki katika Mikutano yenye Watu Wengi wa Wenyeji<\/strong><\/h3>\n\n

Mikutano na makanisa yenye watu wengi wa Wenyeji nchini Marekani huwa yana mwelekeo wa Kristo na uchungaji. Baadhi yake, yaliyoanzishwa na wamisionari wa Quaker, yanaanzia miaka ya 1800. Kama Wakristo wengine, Marafiki walishiriki katika juhudi za kueneza imani yao kwa watu wa Wenyeji. Katika karne ya kumi na tisa, neno \u201cmauaji ya kitamaduni\u201d lilikuwa bado halijatungwa, na Waquaker waliamini walikuwa wanawasaidia watu wa Wenyeji kwa kuwalazimisha kuingia katika utamaduni wa Wazungu. Wazo kwamba kuharibu vitu vya kitamaduni vya kikundi, kama vile dini, lugha, na ubunifu wa kisanii, ni sehemu ya mauaji ya kimbari liliungwa mkono na mwanasheria Mpolandi Raphael Lemkin<\/a> katika miaka ya 1940. <\/p>\n\n

Waumini wengi wa sasa hawaoni kukumbatia Uquaker wenye mwelekeo wa Kristo kama kupoteza utamaduni. Baadhi ya Waquaker Wamarekani Wenyeji wanaonyesha kufanana kati ya Uquaker na dini za jadi za Wenyeji. Marafiki hawa wanalenga kuhifadhi tamaduni zao huku wakikumbatia njia ya kiroho ya Kikristo. <\/p>\n\n

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Kanisa la Marafiki la Kotzebue huko Kotzebue, Alaska. Picha kwa hisani ya Kanisa la Marafiki la Kotzebue. <\/figcaption><\/figure>\n\n

Sharon Mervin, Mmeskwaki ambaye huabudu katika Kanisa la Marafiki la Mesquakie huko Tama, Iowa, anaamini amekuwa akitembea na Mungu kila wakati. Alipokuwa na umri wa miaka mitano, yeye na rafiki yake mpendwa walikuwa wanatembea kwenye barafu, na wakaanguka ndani ya maji. Rafiki yake mpendwa alizama. Mervin alihisi mtu akishika nyuma ya koti lake na kumvuta kutoka kwenye maji baridi hadi usalama. Hakuona mtu yeyote karibu, na anaamini Yesu au malaika alimwokoa. <\/p>\n\n

Mervin ni mchungaji aliyetawazwa kikamilifu wa kanisa la Assembly of God, na hapo awali alihudumu kama mchungaji mkuu katika Kanisa la Assembly of God la Meskwaki. Mume wake, Kenny Mervin, alihudumu kama mchungaji msaidizi. Assemblies of God ina miongozo madhubuti ambayo inakataza wachungaji wastaafu kuhudhuria makanisa ambako walikuwa wakihudumu, kwa hivyo Mervin walipostaafu, walitafuta makao tofauti ya kiroho na wakapata Kanisa la Marafiki la Mesquakie. Mervin walipohudhuria ibada katika kanisa hilo Jumapili ya kwanza ya Desemba 2024, walihisi kwamba Mungu alikuwa anawaita wawe hapo. <\/p>\n\n

Sharon anaamini kwamba mungu ambaye Waquaker na wafuasi wa imani za jadi za Wameskwaki huabudu ni mtu yule yule. \u201cSote tunaomba kwa Mungu yule yule kwa sababu kuna Mungu mmoja tu,\u201d alisema. <\/p>\n\n

Sharon alimtaliki mwana wa Eleanor, ambaye alikuwa nyanya wa watoto wake. Eleanor alikuwa amemsihi binti ya Sharon, Tonya, kumkana Yesu kwa sababu Eleanor aliamini kulikuwa na maisha ya baada ya kifo tofauti kwa watu waliofuata mila za kidini za Wameskwaki na wale walioamini Kristo. Eleanor alikuwa anakabiliwa na kifo chake mwenyewe na hakutaka kutengwa na mjukuu wake milele, Kenny Mervin alikumbuka. \u201cAlitaka Tonya awe naye katika paradiso ya Wahindi. Walikuwa na paradiso ya Wahindi na paradiso ya mtu mweupe,\u201d alisema Kenny, ambaye si Mmeskwaki. <\/p>\n\n

Sharon alikaa chini na Eleanor na akaelezea mambo yanayofanana kati ya Ukristo na imani za kidini za Wameskwaki, Kenny alieleza. Alisema kwamba mtu ambaye si Mmeskwaki hangeweza kumshawishi Eleanor kuhusu kufanana kwa mifumo hiyo miwili ya imani. <\/p>\n\n

\u201cImani zao zinafanana kabisa,\u201d Sharon alisema. Eleanor alimwomba Sharon amwombee, na alijibu kwamba ataomba kwa jina la Yesu. \u201cNilifurahi sana aliponiomba nimwombee. Hiyo ilisema mengi,\u201d alisema Sharon. Mara ya mwisho Tonya alipomtembelea nyanya yake, Eleanor alimwomba Tonya aimbe \u201cNeema Yako Yanishangaza\u201d katika lugha ya Kimeskwaki. <\/p>\n\n

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Nje na ndani ya Mkutano wa Hominy (Okla.). Picha na jalada la kitabu Kwa Hisani ya David Nagle <\/p>\n\n

Wamisionari wa Quaker waliohusika katika kuwafikia Wamarekani Wenyeji waliamini kwamba Nuru ya Kristo ilikuwa tayari inafanya kazi katika kila mtu, bila kujali utamaduni au imani za kidini, kulingana na Paul Anderson, profesa wa masomo ya Biblia na Quaker katika Chuo Kikuu cha George Fox huko Newberg, Oregon. Wamisionari hawakukusudia kuharibu tamaduni za Wenyeji, badala yake walitaka kuwaalika watu wa Wenyeji kuungana na Kristo, kulingana na Anderson. Anderson anapinga kuainisha wamisionari wa Quaker waliofanya kazi na Wamarekani Wenyeji kama wabaguzi wa rangi. Alisema kwamba wamisionari wengi wa Quaker walihamia Magharibi katika karne ya kumi na tisa kwa sababu walitaka kuacha majimbo yaliyoendekeza utumwa. Waquaker walimhusisha Kristo na hadithi za kienyeji na ngano katika jamii za Wamarekani Wenyeji, kulingana na Anderson. Waquaker wanaoanzisha uhusiano mzuri na watu wa Wenyeji wangeuliza maswali kama, \u201c\u2018Uzoefu wako wa Mungu ni upi?\u201d Anderson alieleza. <\/p>\n\n

Wengi wa washiriki wa Mkutano wa Hominy (Okla.) ni Waosage. Mhudhuriaji wa muda mrefu Michael Kidder alielezea mkutano huo kama jumuiya iliyoungana sana. Kidder hushiriki mara kwa mara katika ngoma za sherehe za Waosage, na anafanya kazi kama mkurugenzi wa usaidizi wa watoto wa Taifa la Osage. Mambo yanayofanana kati ya dini ya jadi ya Waosage na Uquaker ni pamoja na imani katika Yesu Kristo, Mungu, na mbinguni, alieleza. Alisema kwamba Waosage wanafikiria mbinguni kama kurudi nyumbani ambako waliokufa wanaunganishwa tena na jamaa waliotangulia, pamoja na wale ambao hawakuwahi kukutana nao katika maisha yao ya kufa. <\/p>\n\n

\u201cKanisa letu hapa Hominy limebadilika kulingana na watu wa Wenyeji. Si kama tunaingia katika mazingira tofauti tunapoenda kanisani,\u201d Kidder alisema.<\/p>\n\n

Mbali na msingi wa kawaida wa kitheolojia, Uquaker unashiriki maadili ya kimaadili na utamaduni wa jadi wa Waosage. Vipengele vya Uquaker ambavyo waabudu wa Osage wanapata kuvutia zaidi ni pamoja na yafuatayo: \u201cuadilifu, uvumilivu, heshima kwa wengine na mila zao, huruma, uaminifu, kutafuta kuongozwa na Muumba, umuhimu wa jumuiya, na dhana pana ya familia,\u201d alisema David Nagle, ambaye ni waziri aliyerekodiwa katika Mkutano wa Kila Mwaka wa Great Plains na pia mshiriki wa Mkutano wa Hominy. <\/p>\n\n

Mtu anaweza kutoa hoja kwamba ukosefu wa kanuni za imani na miundo mingine ya jadi ya Kikristo ya Waquaker huvutia watu wa Wenyeji ambao walikulia na dini za jadi za Wenyeji, kulingana na Damon Akins, Profesa wa Historia ya Fedha wa Lincoln katika Chuo cha Guilford. \u201cMazoea ya kidini ya Wenyeji kwa ujumla hayana msimamo,\u201d alisema Akins, ambaye ana utaalam katika historia ya Wenyeji ya California. Yeye ni mwandishi mwenza wa kitabu Sisi Ndio Ardhi: Historia ya Wenyeji wa California<\/em>. <\/p>\n\n

Uharibifu wa kitamaduni na walowezi wa asili ya Uropa uliweka msingi kwa Waosage kuwa Waquaker. Dini ya jadi ya Waosage ilitegemea mfumo wa ukoo, lakini kufikia mwishoni mwa karne ya kumi na tisa, koo nyingi zilikuwa zimeharibiwa, kwa hivyo dini hiyo iliacha kufanya kazi, Nagle alieleza. Viongozi wengi wa Osage walikataa dini yao ya jadi na kukubali Ukristo. <\/p>\n\n

\u201cBlack Dog aliwaita pamoja wazee wa wilaya ya Hominy,\u201d na wakaandika barua wakimwomba Quaker Isaac Gibson awaombe Marafiki waanzishe misheni katika eneo hilo, Nagle alisema. Black Dog alikuwa chifu wa Osage<\/a>, aliyezaliwa katika mstari wa machifu ambao walishiriki jina lile lile. Gibson hapo awali alikuwa amefanya kazi na Waosage kama wakala wao rasmi wa Shirikisho la Wahindi huko Kansas. Wafanyakazi wa kwanza wa misheni walikuja mnamo 1908. Nyumba ya mchungaji ilihost shughuli zote hadi nyumba ya mkutano ilipojengwa mwanzoni mwa miaka ya 1920. <\/p>\n\n

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Kitabu cha Mapishi Pendwa ya Mkutano wa Marafiki wa Hominy<\/em> kinajumuisha habari za kitamaduni na kihistoria, pamoja na maelezo kuhusu lugha ya Osage na orodha ya vyakula katika Osage na Kiingereza. <\/figcaption><\/figure>\n\n

Wamisionari wa kwanza wa Quaker walikuja Alaska mwishoni mwa miaka ya 1800 na hawakuelewa utamaduni, desturi, na lugha ya Wenyeji, kulingana na Leon Kiana, mchungaji wa Kanisa la Marafiki la Kotzebue huko Kotzebue, Alaska.<\/p>\n\n

Kiana alitawazwa katika Kanisa la Moravian na alihudumu kama mchungaji wa Moravian kwa miaka 11. Alianza masomo yake katika Shule ya Mafunzo ya Biblia ya Marafiki huko Kotzebue mnamo 2013. Miaka mitatu baadaye, alimaliza shahada yake na akapokea kadi yake ya uchungaji. Alipokuwa akisoma, aliishi katika nyumba katika nyumba ya misheni. Nyanya yake alikuwa amempeleka kwenye kanisa la Marafiki alipokuwa na umri wa miaka minne, na kuwa Quaker kulimletea mzunguko kamili. Kiana anachukulia kuwaita watu kutubu ili kujiandaa kwa kurudi kwa Yesu kama kusudi kuu la huduma yake. Wenyeji wa Alaska walidumisha \u201cmawasiliano ya moja kwa moja na Mungu wetu\u201d kabla ya wamisionari kufika, Kiana alisema. Njia moja waliyoungana moja kwa moja na Mungu ilikuwa kupitia ngoma za sherehe. \u201cWaquaker wa kwanza waliokuja waliona hiyo kama ibada ya pepo,\u201d alisema Kiana. Wamisionari wa Quaker waliwakataza Wenyeji wa Alaska kufanya ngoma za jadi. <\/p>\n\n

\u201cKulikuwa na watu wengi waliotegemea Roho,\u201d Kiana alisema. Kulingana naye, utegemezi huu wa moja kwa moja ulibadilika wamisionari walipokuja. <\/p>\n\n

Vijana wengi wa Wenyeji walienda shule za bweni ambazo zilikusudia kuwalinganisha na utamaduni wa Kimarekani wa Uropa. \u201cTulipoteza utamaduni wetu wa Wenyeji, na tulianza kupoteza lugha yetu ya asili,\u201d alisema Kiana, ambaye lugha yake ya asili ni Kiinupiat. <\/p>\n\n

Kabla ya mawasiliano ya Uropa, Wenyeji wa Alaska walikuwa na maisha ya kujikimu ambamo walinusurika kwa uwindaji na ukusanyaji. Mlo wao ulibadilika na kujumuisha hasa vyakula vilivyonunuliwa dukani, kulingana na Kiana. Mabadiliko hayo yalikuwa ya taratibu, yalianza katika miaka ya 1950 na 1960. <\/p>\n\n

Kiana alihudhuria shule mbili za bweni. \u201cShule ya bweni kwangu ilikuwa ya manufaa lakini pia hasi kwa njia nyingine,\u201d alisema. Chuo kikuu, Kiana alizungumza Kiinupiat na mwanafunzi mwenzake wa Wenyeji ambaye alipelekwa Vietnam mnamo 1968, na hakuwa na mtu mwingine wa kuzungumza naye kwa miaka mingi. Alisema, \u201cIlinichukua muda kuanza kurudisha lugha yangu.\u201d <\/p>\n\n

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Black Dog, Osage, 1876. Picha na U.S. Geological & Geographical Survey. <\/figcaption><\/figure>\n\n

Kabla ya mkurugenzi wa sasa kuja katika Kanisa la Marafiki la Mesquakie, waabudu walishiriki katika mazoea ya jadi ya Wenyeji kama vile vibanda vya jasho na kufukiza, ambayo inahusisha kuchoma sage ili kusafisha eneo. Mkurugenzi wa awali wa mkutano huo alijumuisha mazoea haya katika ibada za kanisa, lakini uongozi wa sasa haufanyi hivyo kwa sababu mila hizo si za Kikristo, kulingana na mkurugenzi Kyle Chyma. <\/p>\n\n

Washiriki wa mikutano na makanisa yenye watu wengi wa Wenyeji wanaweza kutumia nguvu zao za pamoja kuhifadhi utamaduni wa Wenyeji na kutetea haki za watu wa Wenyeji. Kambi ya majira ya joto kwa watu wa Wenyeji na kambi ya dawa za mitishamba kwa vijana wa Wenyeji ni baadhi ya shughuli zilizopangwa kwa ajili ya mali ya kanisa, kulingana na Chyma. <\/p>\n\n

David Nagle anaelezea jinsi washiriki wa Osage na waabudu wasio Wenyeji wanavyoshirikiana. Washiriki wa Mkutano wa Hominy walishiriki katika utengenezaji wa drama ya uhalifu ya kupinga Magharibi ya Martin Scorsese Killers of the Flower Moon<\/em>, ambayo inazingatia mfululizo wa mauaji ya watu wa Osage katika miaka ya 1920 Oklahoma. Vikundi vya hatua kumi na mbili hukutana kwenye nyumba ya mkutano. Kabla ya Kijiji cha Wahindi kuwa na kituo chake cha jamii, nyumba ya mkutano ilitumika kama kituo cha jamii cha mji, kulingana na Nagle. Madarasa ya lugha ya Osage pia hufanyika kwenye nyumba ya mkutano. <\/p>\n\n

Washiriki walifanya nyumba ya mkutano ipatikane kwa mtengenezaji wa filamu wa Osage-Cherokee, Diane Fraher, ambaye aliandika, kutayarisha, na kuongoza filamu The Heart Stays<\/em>, hadithi ya kukua kuhusu dada wawili wa Osage.<\/p>\n\n

Kamati ya Marafiki kuhusu Sheria za Kitaifa (FCNL) ilikuwa na mpango wa kujitolea wa Rafiki huko Washington ambao ulikuwa unakaribia kufungwa, na baadhi walihofia kwamba Sheria ya Kuboresha Huduma ya Afya ya Wahindi (IHCIA) inaweza isipite bila juhudi za watetezi. Washiriki wa Mkutano wa Hominy walishiriki wasiwasi wao, kwa hivyo Nagle aliandika barua kwa Marafiki kote nchini, ambayo ilisainiwa na Frances Holding, karani mkuu wa mkutano wakati huo, ambaye ni Osage wa asili isiyochanganywa. Msaada wa kifedha wa kitaifa kutoka kwa Waquaker ulitoa pesa za kutosha kuruhusu FCNL kuendelea kutetea IHCIA, ambayo ilipitishwa mnamo 1976, na pia kufadhili kabisa utetezi wa Wenyeji. <\/p>\n\n

Mkutano wa Kila Mwaka wa Great Plains unawezesha Mpango wa Mwanafunzi wa Bunge la Wamarekani Wenyeji katika FCNL. Msaada wao ulianza kama ahadi ya $4,000 kwa mikutano mingine ya kila mwaka ili kuendana. \u201cSio tu kwamba changamoto yetu ililingana lakini mara nyingi zaidi, ya kutosha kuwezesha mpango wa masuala ya Wamarekani Wenyeji,\u201d alisema Nagle. <\/p>\n\n

Mtaalamu wa lugha Carolyn Quintero alisaidia kwa kufundisha darasa la lugha ya Osage la kila wiki katika ukumbi wa ushirika wa mkutano. Aliandika kitabu kuhusu sarufi ya Osage, kilichochapishwa na Chuo Kikuu cha Nebraska Press mnamo 2005, pamoja na kamusi ya Osage ambayo ilichapishwa na Chuo Kikuu cha Oklahoma Press mnamo 2010. Alikusudia kuweka bei ya vitabu chini ya $50 ili wanafunzi wa Osage waweze kumudu. <\/p>\n\n

\u201cWakati tu kamusi ilipaswa kwenda kuchapishwa, Chuo Kikuu cha Oklahoma Press kilimjulisha Carolyn kwamba mradi huo ulikuwa mkubwa zaidi kuliko ilivyotarajiwa na kwamba ama bei ya kitabu ingelazimika kuwa juu au angelazimika kuja na $10,000. Carolyn aliharibiwa. Alikuwa tayari kuondoa mradi huo na kutafuta mchapishaji mwingine, kama vile Indiana University Press au mchapishaji wa Uropa. Nilimwambia kwamba kufanya hivyo kungechelewesha tu kitabu kwa miaka na kwamba tunaweza kukusanya fedha za ziada,\u201d Nagle alisema.<\/p>\n\n

Mkutano wa Hominy, Mkutano wa Kila Mwaka wa Great Plains, na Waquaker binafsi waliunga mkono kifedha juhudi hiyo. Nagle aliandika pendekezo la ruzuku kwa mfuko wa Mkutano wa Kila Mwaka wa Philadelphia. \u201cWalitoa haraka maelfu kadhaa ya dola, na hii ilimtia moyo Carolyn kumkaribia [msingi mwingine] na haraka sana alikuwa na fedha zinazohitajika mkononi,\u201d Nagle alisema. <\/p>\n\n

Wakati Marafiki wa Hominy wameandaa vikao vya kila mwaka vya mkutano wa kila mwaka, mkutano huo umeangazia wasemaji wa Wenyeji, pamoja na kiongozi wa kiroho wa Skidi Pawnee na mchungaji wa Kibaptisti wa Pawnee. Twiss na Pratt walipendekeza kutumia \u201ctamaduni, lugha, na historia za Wamarekani Wenyeji kushiriki ujumbe wa Kikristo,\u201d Nagle alisema. <\/p>\n\n

Mwaka mmoja, marehemu Gerald One Feather wa Pine Ridge alikuwa msemaji mkuu katika vikao vya kila mwaka, na alizungumza kutoka mtazamo usio wa Kikristo. Alikuwa mfanyakazi wa Kamati ya Huduma ya Marafiki ya Marekani. Nagle aliratibu mikutano miwili ambayo ilikuza mazungumzo kati ya Marafiki na Wamarekani Wenyeji: Gerald One Feather na Chad Smith, ambaye alikuwa chifu wa Cherokee. Chad Smith alitoa mada kuhusu madhara ya mascots wa Wamarekani Wenyeji. <\/p>\n\n

Mkutano wa Hominy ni mwanachama wa Muungano wa Mawaziri wa Hominy, ambao hutoa msaada wa kifedha kwa kulipa bili za matumizi. Muungano huo pia unaendesha pantry ya chakula inayoitwa \u201cKabati la Kristo.\u201d <\/p>\n\n

\u201cWengi wetu tunashiriki katika matukio ya kitamaduni ya Osage, kama vile chakula cha jioni, michezo ya mikono, ngoma, mazishi, chakula cha jioni cha kumbukumbu, na zaidi,\u201d Nagle alisema. Mchezo wa mikono ni mchezo wa kubahatisha wa Wamarekani Wenyeji ambao unahusisha kuficha mifupa au vijiti vilivyopangwa mikononi mwa wachezaji. <\/p>\n\n

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Patakatifu pa ibada ya Marafiki wa Mesquakie, ambapo mikutano ya Celebrate Recovery pia hufanyika. Picha na Kyle na Brandi Chyma. <\/figcaption><\/figure>\n\n

Mbali na kutetea utamaduni na haki za Wenyeji, washiriki wa mikutano yenye watu wengi wa Wenyeji wanajali mahitaji ya uchungaji ya kila mmoja.<\/p>\n\n

Kwenye mali ya Kanisa la Marafiki la Mesquakie kuna bustani ya mazao ya kupewa watu wanaohitaji, mkurugenzi wa kanisa Kyle Chyma alibainisha. Chyma, ambaye hapo awali alitumia muda katika jela ya shirikisho kwa kula njama ya kutoa methamphetamine na cocaine, alianzisha sura za vikundi vya uokoaji katika kanisa, pamoja na Alcoholics Anonymous; Narcotics Anonymous; na kikundi cha uokoaji chenye mwelekeo wa Kristo, Celebrate Recovery. Chyma ana shahada ya bachelor katika usimamizi wa biashara pamoja na PhD katika masomo ya Biblia. Mbali na kufanya kazi kama mkurugenzi wa kanisa, anafanya kazi kama mtaalamu wa uundaji wa habari za ujenzi (BIM) kwa ArchKey Solutions. <\/p>\n\n

Makanisa mengine yenye watu wengi wa Wenyeji hayana wafanyakazi au washiriki wanaohitaji ili kushughulikia vya kutosha masuala ya uchungaji. Kanisa la Marafiki la Kotzebue linaweza kuketi waabudu 450, kulingana na mchungaji Leon Kiana. Katika ibada ya hivi majuzi ya Jumapili usiku, watu 24 walihudhuria. Miaka kadhaa iliyopita, ibada zilikuwa zikivutia watu 150 hadi 300. Makanisa ya Marafiki huko Alaska yanakwamishwa na viongozi wasio na mafunzo pamoja na kupungua kwa idadi ya waumini wanaotoa zaka, kulingana na Kiana. <\/p>\n\n

Mahitaji ya msingi ya utunzaji wa uchungaji katika Mkutano wa Hominy ni sawa na katika mkutano mwingine wowote wa Marafiki nchini Marekani, mshiriki na mchungaji David Nagle alibainisha. Ni pamoja na ushauri nasaha ili kuwasaidia washiriki kukabiliana na huzuni, ugonjwa, na matatizo ya ndoa. Nagle kwa kawaida huwatembelea washiriki ambao wamelazwa hospitalini. Mkutano huo hufanya mara kwa mara mikutano ya maombi ili kuinua masuala ya mtu binafsi. \u201cKushughulikia mahitaji ya utunzaji wa uchungaji si suti yetu kali,\u201d Nagle alisema. <\/p>\n","protected":false},"excerpt":{"rendered":"

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