KANISA KATOLIKI TANGA
Historia

 

SEHEMU YA KWANZA: KARNE YA 16 - 1947
MBEGU ZA MWANZO ZA UKATOLIKI TANGA
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    • PART ONE:
      16TH CENTURY - 1947
      THE BEGINNING SEEDS OF TANGA CATHOLICISM

      a). Explorers and Missionaries
      The work of evangelization in the African continent started very far back in the 16th century. It was during that period that European explorers began the work of discovering the world outside their home with the aim of finding raw materials in their home industries and also to find colonies which would help improve their economy. The movement of these explorers from European countries inspired groups in the old churches of Europe to go outside their countries to evangelize other new parts of the world. The important work of the early explorers was to make the basic preparations for seeing the investment areas for the merchants of their land and also the creation of colonial governments. The basic task of the missionaries was to spread the Gospel of Christ to all nations as commanded by Christ, "But you will receive power when the Holy Spirit comes upon you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the world," (Acts 1:8). Thus explorers and missionaries from European countries marched together in their journeys. Although these two groups had different goals in their travels, they often found themselves in the same places and worked together in those places. The characters in the two groups had a lot in common, such as the nature of their nationality and family ties at home and probably studying and growing up together. It is in this perspective that many critics of social education have been accusing missionaries of sharing the goals of explorers and even colonialists in Africa.

      b). Arabs and Persians in East Africa:
      Before the establishment of colonial governments in Africa, the transport and communication infrastructure did not exist or even if it existed then it was very poor. At that time, the places that were accessible to foreigners were coastal areas by boat, but many parts of the mainland and wilderness could not be easily reached by the foreigners. The first visitors to East Africa were Arabs and Persians who came from the Arabian Countries. These foreigners came to East Africa to do business from the eighth century. Due to the inadequacy of the roads to parts of the mainland, they established themselves more in the coastal areas and established commercial cities such as Tanga, Pangani, Bagamoyo and Kilwa. Slowly, when they got the desire to extract the wealth of the continent, they made foot trips to the western part to reach Ujiji (Kigoma) and possibly parts of the Congo. It was during this long journey that they were able to establish towns along the way such as Bagamoyo, Morogoro, and Tabora which helped them rest. They did not have much ability to go outside these cities and thus many natives who lived far from these cities lived in their tribal governments without being touched by these foreigners.
      The history of the establishment of the Arabs in East African areas and also their commercial activity in these areas has left a big mark in the entire social life of the locals and residents living in the Tanga state and region. As in all the coastal cities of East Africa, many Arab families arrived in these areas from the Middle East and established themselves in these areas for life and business. These Arabs brought the customs and traditions of the Middle East and also brought their Islamic religion. Many citizens and residents of many areas of Tanga region, especially those of coastal villages and towns like Tanga and Pangani, have been great receivers of the traditions and customs of these visitors. The Arabs did not have the great technologies to allow them to improve the land transport infrastructure as was the case with the European colonists. Likewise, they did not have the will to form governments to rule outside the governments of the cities where they lived. Their biggest desire was business. Since they did not have much ability to go and get wealth from many parts of the continent, then they used their resources to create a middle class of the locals in their business. This middle class of the locals was busy going to find the goods that the merchants wanted from the villages in the mainland and bringing these merchants to their trading cities. So these Arab traders were able to take the raw materials from their bets and send them to Arabia for further business. Many of the settlements of these Arabs in the coastal areas and in the commercial cities in the country have had an Arab theme in the life of the community and also in the Islamic faith. This is why in the cities of Tanga and Pangani and in small towns like Mashewa, Handeni and elsewhere, Arabism and Islam have flourished. About 90 percent of the people of Tanga region are Muslims.

      c). Portuguese and Goas:
      History tells us that in 1597, a group of Portuguese who accompanied the priests of the St. Augustinian Order arrived in Unguja. This group did not stay long in Unguja probably because of the effects of Islam and also the maturity of the slave trade. This group changed its route and headed for Tanga. These Portuguese also accompanied a group of Goas Indians from India. These Goas were Catholics and decided to stay in Tanga even after the Portuguese left. History will not hesitate to mention that the first seeds of Christianity in Tanga were planted by these Indians from Goa.

      a). Priests of the Order of the Holy Spirit
      After a few centuries from the Portuguese and Goas to Tanga, three priests of the Order of Holy Spirit, six sisters, and one doctor from Germany arrived in Unguja in 1860. Sultan Seyyid Majid of Unguja welcomed these visitors especially after doing research and realizing that the visitors these did not come to Unguja with the aim of becoming politically active but they had the aim of preaching and living their religion. This group settled in Unguja and soon established a vocational school and later a hospital. These two institutions were used as centers to prove the love of Christ to the people of Unguja. Sultan Seyyid Majid loved these missionaries after seeing their good work and promised to protect them. These missionaries helped in buying slaves on the island and gave them their freedom and also started the work of evangelizing and baptizing all those who received the Gospel.
      In 1866 Father Horner, C.S.Sp left the island of Unguja and went to mainland Mzizima (Dar Es Salaam) where he looked for another place to establish a missionary station. The trip took him to Tanga where he did not stay long. Later he left Tanga and went to Bagamoyo where he got excited. There Bagamoyo Father Horner established a village of Christians and also established a home for free slaves. His mission in Bagamoyo made Bagamoyo the center of Christianity in Tanzania (Tanganyika) Mainland and other parts of Africa. These priests of the Holy Spirit Organization had a good time in Bagamoyo where they have been able to have their home until today.
      From Bagamoyo, a branch of the priests of the Holy Spirit went to the country of Kilimanjaro where they were welcomed with great hospitality by the Mtemi of Kilema, Mangi Augusti. This Mtemi gave part of his land to provide these priests to build their residence. These priests found good soil to evangelize in the land of Kilimanjaro. Until the end of the 19th century, these priests were able to expand in evangelization in the western and eastern parts of Mount Kilimanjaro. To the east they were able to establish themselves in the countries of Kilomeni, Gare, Korogwe, Mlingano, and Tanga.

      e). Kilimanjaro Vicariate:
      The evangelization work of the priests of the Holy Spirit could be seen from Mount Kilimanjaro to Tanga in the east and also to Mbulu and Dodoma in the west. In 1910, the Vatican Congregation for the Propagation of the Faith created the Vicariate of Kilimanjaro, whose territory extended from Kilimanjaro to Arusha, Mbulu, and Dodoma in the west and Same to the coast of Tanga in the east. In 1933 the Holy Father Pius XII appointed Reverend Father Joseph Byrne, C.S.Sp (priest of the Holy Spirit) to be the first bishop of the Vicariate of Kilimanjaro.
      Since the Vicariate of Kilimanjaro had a large administrative area as seen above and also since the number of Christians was increasing day by day, Father Bishop Joseph Byrne asked the Vatican to send other groups of priests from missionary organizations to help him. His request was well received and in 1948 a group of Rosminian priests was sent to work in the Vicariate of Kilimanjaro. Also at the same time, the Vatican sent two other groups of missionaries to work in the Vicariate. Those groups belonged to the Pallottine priests and the Passionists. The arrival of these three groups of Gospel servants in this vineyard in the Vicariate of Kilimanjaro brought great blessings. Having these workers enabled the bishop father Joseph Byrne to divide them apostolically. Bishop Byrne sent the Rosminians to Tanga, the Palotines to Mbulu, and the Passionists to Dodoma. The priests of the Holy Spirit Organization remained in the areas of Kilimanjaro, Arusha, and Same.

      f). Trappist monks in Tanga
      In 1895, two Trappist monks from the Trappist Abbey in South Africa arrived in Tanga and immediately went to Lushoto. When they got there they contacted the Lushoto District Head Sir Krestlin and asked him for a plot of land where they could set up their residence. Sir Krestlin did not agree to their request. It is said that Sir Krestlin was the son of a Lutheran pastor. As a Lutheran, he did not like the Catholics in the country of Lushoto which already had several Lutheran centers. He did not want to have problems with his fellow Lutherans. These monks were not satisfied with the decisions of this district leader. And even so, they could not do anything but travel and return to Tanga.
      A year and a half after their rejection, these Trappist monks came back to the leadership of Lushoto district with the same request to ask for a part of the country to be able to build their center. This time they were able to get a place to relax. The leadership of the district has changed. These monks were given 400 hectares in the areas of Irente and also 160 hectares of forest in the areas of Gare. After finding the two places, they started to build their home in Gare. By 1904, they had five buildings at the Gare, buildings that are still standing today in the mission of the Gare. This proves the quality of their craftsmanship in construction technology.
      These Trappist monks did not engage in pastoral activities in the countries of Gare and Irente. Their main goal in these places was to build their homes and live their monastic life. Despite their goal, they were still able to leaven the Christian life for the people around them. Several natives accepted Christianity. Some of those who accepted Christianity probably did not have roots in Christianity but were probably attracted by the wealth of these Monks. Stories say that the Monks' church was filled with many believers on the Sundays following their slaughtering of cows or pigs. Perhaps these believers depended on getting food from the generosity of the monks.
      While most of the Trappists were in Gare, a small part of them was in their area of Irente. The presence of these monks in Gare and Irente is clearly stated to be the seed of Catholicism in the country of Usambara and these in the countries of Gare, Mhelo, and Irente.
      Due to administrative changes in their organization, these Trappist monks left Gare and Irente/Mhelo in 1906 to return to their mother house in South Africa. In this short period that these monks were present in the mission of Gare, they lost several of their members whose graves are still in Gare until now. Their monks who died and were buried in Gare are: Fr. Leonard who died September 26, 1897, Emmanuel who died December 18, 1900, and Fr. Leander who died on May 14, 1900. The departure of the Trappist monks in the country of Usambara in 1906 was the end of their history in the country of Tanga. As we saw above, the traces of Christianity and culture they left behind continued to remain in those areas even after they left.

    • a). Wavumbuzi na Wamisionari
    Kazi ya uinjilishaji katika Bara la Afrika ilianza nyuma sana katika Karne ya 16. Ni katika kipindi hicho basi wavumbuzi wa mataifa ya Ulaya walianza kazi ya uvumbuzi wa ulimwengu nje ya nyumbani kwao kwa lengo la kujitafutia malighafi katika viwanda vya nyumbani kwao na pia kupata makoloni ambayo yangesaidia kuboresha uchumi wao. Mwendo wa wavumbuzi hawa wa kutoka nchi za Ulaya ulivihamasisha vikundi katika makanisa makongwe ya Ulaya kwenda nje ya nchi zao kuinjilisha sehemu nyingine mpya za ulimwengu. Kazi muhimu ya wavumbuzi wa awali ilikuwa ni kufanya maandalizi ya msingi kwa ajili ya kuona sehemu za uwekezaji kwa wafanya biashara wa chini zao na pia uundwaji wa serikali za kikoloni. Kazi ya msingi ya wamisionari ilikuwa ni kueneza Injili ya Kristu kwa mataifa yote kama ilivyoamriwa na Kristu, Lakini mtapokea nguvu, akiisha kuwajiia juu yenu Roho Mtakatifu; nanyi mtakuwa mashahidi wangu katika Yerusalemu, na katika Uyahudi wote na Samaria, na hata mwisho mwa nchi, (Matendo 1:8). Hivi wavumbuzi na wamisionari toka nchi za Ulaya waliandamana pamoja katika safari zao. Japo makundi haya mawili yalikuwa na malengo tofauti katika safari zao, mara nyingi yalijikuta katika maeneo pamoja na kufanya kazi pamoja katika maeneo hayo. Wahusika katika makundi hayo mawili walikuwa na mengi waliyoshirikiana ikiwa ni asili ya utaifa wao na undugu wa kifamilia huko nyumbani na pengine kusoma na kukua pamoja. Ni katika mtazamo huu basi wakosozi wengi wa elimu jamii wamekuwa wakiwatuhumu wamisionari kushiriki malengo ya wavumbuzi na hata wakoloni katika Afrika.

    b). Waarabu na Waajemi katika Afrika Mashariki:
    Kabla ya uanzishwaji wa serikali za kikoloni katika Afrika, miundombinu ya usafiri na mawasiliano ilikuwa haipo au hata kama ilikuwepo basi ilikuwa duni mno. Wakati huo sehemu ambazo zilifikika na wageni zilikuwa ni sehemu za pwani kwa njia ya merikebu lakini sehemu nyingi za bara na nyikani hazikuweza kufikika kirahisi na wageni hao. Wageni wa awali katika Afrika Mashariki walikuwa ni Waarabu na Waajemi waliotokea Bara la Uarabu. Wageni hawa walifika Afrika ya Mashariki kufanya biashara toka Karne ya nane. Kutokana na uduni wa njia za kwenda sehemu za bara, walijiimarisha zaidi katika sehemu za pwani na hivi kuanzisha miji ya kibiashara kama vile Tanga, Pangani, Bagamoyo and Kilwa. Polepole walipopata hamu ya kuchota utajiri wa bara walifanya safari za miguu kwenda bara ya magharibi hadi kufika Ujiji (Kigoma) na pengine sehemu za Kongo. Ni katika safari hii ndefu waliweza kuanzisha miji ya njiani kama vile Bagamoyo, Morogoro, na Tabora ambayo iliwasaidia kupumzika. Hawakuwa na uwezo mkubwa wa kwenda nje ya miji hiyo na hivi wenyeji wengi walioishi mbali na miji hii waliishi katika serikali zao za kikabila bila kukuguswa na wageni hawa.
    Historia ya kujisimika kwa Waarabu katika maeneo ya Afrika Mashariki na pia kujishughulisha kwao kibiashara katika maeneo haya kumeacha alama kubwa katika maisha mazima ya kijamii kwa wenyeji na wakazi wanaoishi eneo la jimbo na mkoa wa Tanga. Kama ilivyo katika miji yote ya pwani ya Afrika Mashariki, familia nyingi za ki-Arabu zilifika maeneo haya toka Mashariki ya Kati na kujisimika katika maeneo haya kimaisha na kibiashara. Waarabu hawa walileta mila na desturi za Mashariki ya Kati na pia walileta dini yao ya ki-Isilamu. Wananchi na wakazi wengi wa maeneo mengi ya mkoa wa Tanga haswa wale wa vijiji na miji ya pwani kama Tanga na Pangani wamekuwa wapokezi wakubwa wa mila na desturi za wageni hao. Waarabu hawakuwa na teknolojia kubwa za kuwaruhusu kuboresha miundo mbinu ya usafiri wa nchi kavu kama ilivyokuwa kwa wakoloni wa Kizungu. Kadhalika wao hawakuwa na ari ya kutengeneza serikali za kutawala nje ya serikali za miji walimoishi. Hamu yao kubwa ilikuwa ni biashara. Kwa kuwa hawakuwa na uwezo mkubwa wa kwenda kujichotea mali toka sehemu nyingi za bara, basi walitumia rasilimali yao kuunda tabaka la kati la wenyeji katika biashara yao. Tabaka hili la kati la wenyeji lilijishughulisha kwenda kutafuta bidhaa ambazo wafanyabiashara walizitaka toka huko vijijini bara na kuwaletea wafanyabiashara hawa katika miji yao ya biashara. Basi wafanyabiashara hawa wa ki-Arabu waliweza kuchukua malighafi hizo kwenye madau yao na kuzipeleka Uarabuni kwa biashara zaidi. Hivi makazi mengi ya Waarabu hawa katika sehemu za pwani na katika miji ya biashara ndani ya nchi imekuwa na mandhari ya ki-Arabu katika maisha ya jamii na pia katika imani ya ki-Isilamu. Hii ndiyo maana katika miji ya Tanga na Pangani na katika miji midogomidogo kama Mashewa, Handeni na kwingineko basi Uarabu na Uisilami umeshamiri sana. Karibia asilimia 90 ya wananchi wa mkoa wa Tanga ni Waisilamu.

    c). Wareno na Magoa:
    Historia inatuambia kwamba katika mwaka 1597, kikundi cha Wareno ambacho kilifuatana na mapadre wa Shirika la Wa-Agustino kilifika Unguja. Kikundi hiki hakikubakia sana hapo Unguja pengine kwa sababu ya athari za Uisilamu na pia ukomavu wa biashara ya watumwa. Kikundi hiki kilibadilisha njia na kuelekea Tanga. Wareno hawa pia waliambatana na kikundi cha Wahindi Magoa kutoka India. Magoa hawa walikuwa ni wa-Katoliki na waliamua kubakia Tanga hata baada ya Wareno kuondoka. Historia haitasita kutaja kuwa mbegu za kwanza za Ukristu katikaTanga zilijiotesha kwa Wahindi hawa wa ki-Goa.


    a). Mapadre wa Shirika la Roho Mtakatifu
    Baada ya karne chache tokea Wareno na Magoa kufika Tanga, mapadre watatu wa Shirika la Roho Mtakatifu, masista sita, na daktari moja kutoka Ujerumani walifika Unguja katika mwaka 1860. Sultani Seyyid Majid wa Unguja aliwakaribisha wageni hawa haswa baada ya kufanya utafiti na kufahamu kwamba wageni hawa hawakufika Unguja kwa lengo la kujisimika kisiasa bali walikuwa na lengo la kuhubiri na kuishi dini yao. Kikundi hiki kilijisimika hapo Unguja na mara kilianzisha shule ya ufundi na baadaye hospitali. Taasisi hizi mbili zilitumika kama vituo vya kuuthibitisha upendo wa Kristu kwa watu wa Unguja. Sultani Seyyid Majid aliwapenda wamisionari hawa baada ya kuona kazi zao njema na aliahidi kuwalinda. Wamisionari hawa walisaidia katika kununua watumwa kisiwani hapo na kuwapa uhuru wao na pia walianza kazi ya kuinjilisha na kubatiza wale wote walioipokea Injili.
    Katika mwaka 1866 padre Horner, C.S.Sp aliondoka kisiwani Unguja na kwenda bara Mzizima (Dar Es Salaam) ambako alitafuta sehemu nyingine ya kuanzisha kituo cha kimisionari. Safari ile ilimchukua hadi Tanga ambako hakukaa sana. Baadaye aliondoka Tanga na kuelekea Bagamoyo ambako alijisimika. Hapo Bagamoyo padre Horner alianzisha kijiji cha Wakristu na pia alianzisha nyumba ya watumwa huru. Utume wake hapo Bagamoyo uliifanya Bagamoyo kuwa kitovu cha Ukristu katika Tanzania (Tanganyika) Bara na sehemu nyingine za Afrika. Mapadre hawa wa Shirika la Roho Mtakatifu walijisimika vyema hapo Bagamoyo ambapo wameweza kuwa na makao yao hadi siku za leo.
    Kutoka Bagamoyo, tawi moja la mapadre wa Roho Mtakatifu lilikwenda nchi ya Kilimanjaro ambako walikaribishwa kwa ukarimu mkubwa na mtemi wa Kilema, Mangi Augusti. Mtemi huyu alitoa sehemu ya nchi yake kuwapatia mapadre hawa kujenga makao yao. Mapadre hawa walipata udongo mzuri wa kuinjilisha katika nchi ya Kilimanjaro. Hadi mwisho wa Karne ya 19 mapadre hawa waliweza kujitanua katika uinjilishaji katika sehemu za magharibi na mashariki ya Mlima Kilimanjaro. Kwa upande wa mashariki waliweza kujisimika katika nchi za Kilomeni, Gare, Korogwe, Mlingano, na Tanga.

    e). Vikariati ya Kilimanjaro:
    Kazi ya uinjilishaji ya mapadre wa Roho Mtakatifu iliweza kuonekana toka Mlima Kilimanjaro hadi Tanga kwa upande wa mashariki na pia hadi Mbulu na Dodoma kwa upande wa magharibi. Katika mwaka 1910 Shirika la Enezo la Imani la Vatikani liliunda Vikariati ya Kilimanjaro ambayo eneo lake lilipanuka toka Kilimanjaro hadi kufika Arusha, Mbulu, na Dodoma kwa upadre wa magharibi na Same hadi pwani ya Tanga kwa upande wa mashariki. Katika mwaka 1933 Baba Mtakatifu Pius XII alimteua mheshimiwa padre Joseph Byrne, C.S.Sp (padre wa Roho Mtakatifu) kuwa askofu wa kwanza wa Vikariati ya Kilimanjaro.
    Kwa kuwa Vikariati ya Kilimanjaro ilikuwa na eneo kubwa la utawala kama inavyoonekana hapo juu na pia kwa kuwa idadi ya Wakristu ilikuwa inaongezeka siku hadi siku, baba askofu Joseph Byrne aliiomba Vatikani kutuma vikundi vingine vya mapadre kutoka katika mashirika ya kimisionari kumsaidia. Ombi lake lilipokelewa vyema na katika mwaka 1948 kikundi cha mapadre wa ki-Rosmini kilitumwa kufanya kazi katika Vikariati ya Kilimanjaro. Pia katika wakati huo huo, Vatikani ilituma vikundi vingine viwili vya wamisionari kufanya kazi katika Vikariate hiyo. Vikundi hivyo vilikuwa ni vya mapadre wa ki-Palotini na wale wa-Pashenisti. Ujio wa vikundi hivi vitatu vya watumishi wa Injili katika shamba hili la mizabibu katika Vikariate ya Kilimanjaro vilileta baraka kubwa. Kwa kuwa na watenda kazi hawa kulimwezesha mhashamu baba askofu Joseph Byrne kuvigawanya kiutume. Baba askofu Byrne aliwatuma Warosmini kwenda katika nchi ya Tanga, Wapalotini kwenda nchi ya Mbulu, na Wapashenisti kwenda nchi ya Dodoma. Mapadre wa Shirika la Roho Mtakatifu walibakia katika maeneo ya Kilimanjaro, Arusha, na Same.

    f). Wamonaki wa Kitrapisti katika Tanga
    Katika mwaka 1895 wamonaki wawili wa Kitrapisti kutoka katika Abasia ya Watrapisti kule Afrika ya Kusini waliwasili Tanga na mara walikwenda Lushoto. Walipofika huko waliwasiliana na Mkuu wa Wilaya ya Lushoto Sir Krestlin na kumuomba shamba ambalo wangeweza kuanzisha makao yako. Sir Krestlin hakukubaliana na ombi lao. Inasemekana kwamba Sir Krestlin alikuwa ni mtoto wa mchungaji wa Kiluteri. Yeye kama Mlutereri hakuwapenda Wakatoliki katika nchi ya Lushoto ambayo tayari ilikuwa ina vituo kadha wa kadha vya Waluteri. Hivi hakutaka kuwa na matatizo na Waluteri wenzake. Wamonaki hawa hawakuridhika na maamuzi ya kiongozi huyu wa wilaya. Na hata hivyo hawakuweza kufanya kitu bali kufunga safari na kujirudia Tanga.
    Mwaka mmoja na nusu baada ya kukataliwa kwao, wamonaki hawa wa Kitrapisti walirudi tena kwenye uongozi wa wilaya ya Lushoto na ombi lilelile la kuomba sehemu ya nchi ili kuweza kujenga kituo chao. Safari hii waliweza kukubaliwa kupata sehemu ya kujisimika. Uongozi wa wilaya ulikwisha badilika. Wamonaki hawa walipewa hekari 400 katika maeneo ya Irente na pia hekari 160 za msitu katika maeneo ya Gare. Baada ya kupata sehemu hizo mbili, walianza kujenga makao yao kule Gare. Hadi kufikia mwaka 1904 walikwisha kuwa na majengo matano kule Gare, majengo ambayo bado yamesimama hadi leo hii katika misheni ya Gare. Hii inathibitisha ubora ya ufundi wao katika teknolojia ya ujenzi.
    Watawa hawa wa Kitrapisti hawakujishughulisha na shughuli za kichungaji katika nchi za Gare na Irente. Lengo lao kubwa katika sehemu hizi lilikuwa ni kusimika makao yao na kuishi maisha yao ya kitawa. Pamoja na lengo lao hili bado waliweza kuchachusha maisha ya Kikristu kwa wenyeji waliowazunguka. Wenyeji kadha wa kadha waliupokea Ukristu. Baadhi ya wale walioupokea Ukristu pengine hawakuwa na mizizi ya ndani ya Ukristu bali pengine walivutwa na mali za wamonaki hawa. Masimulizi yanasema kwamba kanisa la wamonaki lilijaa waumini wengi siku za Jumapili zilizofuatia wao kuchinja ng’ombe au nguruwe. Pengine waumini hawa walitegemea kupata kitoweo toka kwenye ukarimu wa wamonaki.
    Wakati sehemu kubwa ya Watrapisti ilikuwa Gare, sehemu yao ndogo ilikuwa katika eneo lao la Irente. Uwepo wa wamonaki hawa kule Gare na Irente unatamkwa wazi kuwa ni mbegu ya Ukatoliki katika nchi ya Usambara na hawa katika nchi za Gare, Mhelo, na Irente.
    Kutokana na mabadiliko ya kiutawala katika shirika lao, wamonaki hawa wa Kitrapisti waliondoka Gare na Irente/Mhelo katika mwaka 1906 kurudi kwenye nyumba yao mama kule Afrika Kusini. Katika kipindi hiki kifupi ambacho wamonaki hawa walikuwepo katika misheni ya Gare, waliweza kufiwa na wanachama wao kadhaa ambao makaburi yao bado yapo Gare hadi hivi sasa. Watawa wao waliofia na kuzikwa Gare ni: Pd. Leonard aliyekufa Septemba 26, 1897, Emmanuel aliyekufa Desemba 18, 1900, na Fr. Leander aliyefariki Mei 14, 1900. Kuondoka kwa wamonaki wa Kitrapisti katika nchi ya Usambara mwaka 1906 ilikuwa ndiyo mwisho wa historia yao katika nchi ya Tanga. Kama tulivyoona hapo juu, alama walizoziacha za Ukristu na utamaduni bado ziliendelea kubaki katika maeneo hayo hata baada ya kuondoka kwao.

     

    2. SEHEMU YA PILI: 1948 - 1958
    PREFEKTURE YA TANGA: WAROSMINI MIAKA YA AWALI

    3. SEHEMU YA TATU: 1959 - 1969

    TANGA YAWA JIMBO: ASKOFU EUGENE ARTHURS, I.C.

    4. SEHEMU YA NNE: 1970 - HADI LEO

    UONGIZI WA WENYEJI: MAASKOFU KOMBA, MKUDE, BANZI, KIANGIO