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Friday, January 30, 2009

Kuinuka na Kuanguka kwa UDSM!

Kwa aliyewahi kusoma, kukipenda, kufundisha na kufanya kazi maeneo ya chuo, na yote kabisa Mtanzania mzalendo!

Chuo Kikuu cha Dar-es-Salaam, palikuwa mahala pa cheche ya fikra na mbubujiko wa mijadala makini na ya huru kwa maslahi ya Taifa na Afrika kwa ujumla.

Palikuwa mahala pa ndoto ya kila kijana kuweza kufika na kupata fursa ya kusoma hapo. Ilikuwa ndoto na fahari ya kila mzazi kuweza kumfikisha mtoto wake hadi ngazi hiyo. Ilikuwa ndoto kwa wanataaluma (wa ndani na nje ya Tanzania) kupata fursa kufundisha katika chuo hicho. Mlimani palikuwa kizio cha kupima taaluma ya juu nchini!

Hakika waswahili walisema “hakuna marefu yasiyo na ncha”! na kila lenye mwanzo halikosi kuwa na mwisho! Kama kilivyoanza kwa juhudi za dhati ndivyo kinavyomalizwa kwa juhudi za dhati na kundi la watu wachache wasiotaka kusikia la mwazini wala mnadi swala wakiwa na kiburi cha nguvu ya vyombo vya dola na ushosti wa wakuu wa nchi.

Kwa sasa ni chuo ambacho kinasifika kwa kuongozana kwa migogoro na hata migomo na kusimamishwa mara kwa mara kwa wanafunzi wake! Hii ni historia nyingine inajengwa katika chuo hiki makini.

Historia inayojengwa sasa ya kukithiri kwa migogoro na kusimamishwa kwa wanafunzi inapelekea kwa watu makini kuhoji uwezekano wa kufinywa mianya ya majadiliano na uibukaji mpya wa fikra hasa kama hazifurahishi tabaka tawala.

Hii ni ishara ya mlipuko! Mlipuko unaotokana na kukandamizwa kwa muda mrefu sana kwa fikra pevu za wanazuoni(hususan chipukizi), bongo huru, na hamasa ya mabadiliko. Hali hii inakuwa ishara mpya ya machweo ya chuo hiki adhimu, chuo hiki kilichojengwa kwa nguvu za Hayati Mwl. Nyerere kuelekea anguko ambalo haliwezi zuilika mpaka sasa kutokana na ukosefu wa utashi wa kulizuia anguko hilo.

Kukithiri kwa matumizi ya nguvu na ubabe zaidi ya busara na umakini wa kisomi na kustaarabika, kukithiri kwa uongozwaji wa kisiasa zaidi ya kiweledi “professionalism”, kukithiri kwa umimi na kiburi cha kutosikiliza wanaokuzunguka wala wananchi dhidi ya kuwa mtumishi na msikivu na kutenda kwa maslahi ya umma!!

Hii inadhihirishwa na ufinyu wa miundo mbinu kama vyumba vya mihadhara dhidi ya wanafunzi, kuchakaa kwa vyumba vya mihadhara hivyo na haswa makazi ya wanafunzi, ukosefu wa vitabu na vifaa vingine muhimu kwa kitaaluma, kutokwenda na mabadiliko mathalani ukosefu wa vitabu vipya vinavyozinduliwa kila pembe duniani ama matumizi ya TEKNOHAMA, ufinyu wa wahadhiri na walimu kwa ujumla ambao unachochewa sana na urasimu! Kukithiri kwa roho za kiroho na kifisadi zinazopelekea kurudisha nyuma utendaji hususan ufundishwaji na kujikita katika kusaka “madili na fedha”. Ni baadhi tu ya ishara za dhati kuelekea anguko la chuo hiki isipochukuliwa juhudi za dhati.

Hapo nimeamua kutoyajadili shutuma za kukithiri kwa rushwa haswa ya mapenzi, uvunjwaji wa mitihani, kukithiri kwa kufeli kwa wanafunzi, mrundikano katika vyumba vya kulala na hadi katika madarasa, kutokuwepo tena kwa wakaguzi kipindi cha mafunzo ya vitendo “practical training-PT” (ati sababu hakuna fedha)!!

Ufinyu wa wahadhiri wa ngazi zote, na kukimbiwa na wahadhiri wa chache waliopo kwenda katika vyuo hivi vinavyoanzishwa nchini na nje ya nchi ni ishara hasi kwa upande wa Chuo Kikuu cha Dar-es-Salaam.

Kupungua kwa idadi ya wanafunzi wa shahada ya pili “uzamili” na ya “uzamifu” katika chuo cha Dar-es-Salaam mwaka hadi mwaka inatoa ishara mbaya sana kwa chuo cha Mlimani. Kasi kubwa ya vijana wabichi wahadhiri kujiunga na taasisi za vyuo vya juu nchini tofauti za Chuo Kikuu Mlimani (ambacho bado kinalia ukosefu wa wahadhiri) kinaimarisha kifo cha Chuo hiki nchini.

Kuibuka kwa vyuo vingi mbadala nchini vya umma na binafsi inakuwa ahueni kwa wazazi ambao hawana uwezo wa kuwakimbiza watoto wao ng’ambo. Vyuo hivi ambavyo vilipoanza vimekuwa vikidharauliwa na kupata kebehi sasa vimeanza kuimarika siku hata siku na kuwa “jiwe kuu la pembeni baada ya kukataliwa na “mwashi”(Mlimani)”!!

Kufutika fikra na mtazamo wa wazazi na wanafunzi kuwa chuo kikuu bora ni “Mlimani” pekee nayo ni fursa mpya ya mapinduzi katika sekta ya elimu ya juu nchini. Ingawa kwa upande wa Chuo cha Dar-es-Salaam kuongeza msumari katika jeneza la kuelekea kaburini kwa chuo hicho nchini.

Hiki ndicho Chuo cha Dar-es-Salaam, chuo ambacho kilishasimama na kuimarika si tu nchini katika taaluma ya elimu ya juu bali hata Afrika. Licha ya takwimu za kuporomoka toka nafasi ya 13 Afrika iliyowahi kufikiwa!

Inasikitisha sana, lakini ni kutokana na kuchanganya “urafiki” wa kinafiki, ukabila, siasa mahala penye kuhitaji ufanisi na utaalamu. Hakika anguko la chuo hiki ni anguko kubwa sana nchini, na sikitiko kwa kila ambaye amepitia katika chuo hiki.

Wenu,

Asha Miguubaja.

Tuesday, January 27, 2009

Vigogo ‘Wajinyonge’ ili 'Wasaidie' Wakulima

Katika Gazeti la HabariLeo la tarehe 15 January 2009, Waziri Mkuu, Mheshimiwa Mizengo Pinda, amekaririwa akisema kuwa “ninaposema kujinyonga nina maana tubadilike, tuache maneno na tudhamirie yale tunayosema, la sivyo kilimo hakitaweza kuwa uti wa mgongo wa Taifa hili.”

Haya maneno ya ‘Mtoto wa Mkulima’ sio mara ya kwanza nikimsikia akiyasema. Lakini najiuliza: Je, hao ‘vigogo’(maana siku hizi sio watumishi tena) wanaposikia haya maneno wanaukubali ujumbe huo?

Kwa kweli suala la kiasi cha fedha zinazotengwa kwa ajili ya matumizi ya kawaida (Recurrent Expenditure) za wizara, tawala za mikoa, serikali za mitaa na mawakala wa serikali ni kubwa mno na zinatumiwa vibaya. Kwa sehemu kubwa ukilinganisha na bajeti za maendeleo (Development Expenditure) na utakuta uwiano ni mbaya.

Mtoto wa Mkulima anatoa mfano wa ununuzi wa magari ya kifahari, ‘mashangingi’, na gharama za semina. Nami naamini pia kuwa kuna matumizi ya kila siku yasiyo ya lazima.

Akiendelea kufafanua, Mwana wa Mkulima, anasema “kwangu mimi kilimo cha jembe la mkono ni tatizo na bila kulibadili hatutaweza kusonga mbele.” Hata mimi ninakubaliana naye, ila kauli hizi ni za miaka nenda rudi ila hakuna lolote linalofanyika kudhihirisha dhamira ya Serikali ya kuliacha jembe la mkono na kwenda katika kilimo cha mashine.

Lakini tatizo la kilimo Tanzania, na bara zima la Afrika, ni suala la kutotumia trekta tu? Kuna haja ya matatizo mengine pia kuangaliwa kwa upana na urefu wake. Mfano masuala ya elimu ya kilimo, upatikanaji na matumizi ya mbolea, wataalamu wa kilimo vijijini, miundombinu, bei ya mazao(hasa ni kiasi gani mkulima anachopata katika bei ya mwisho ya mazao hayo).

Wakati Mtoto wa Mkulima akipiga panda kwamba Serikali iache, kama sio kupunguza, kununua magari ya kifahari, Mheshimiwa Rais Jakaya Kikwete anasema “sasa hivi ukisema siasa ya Ujamaa na Kujitegemea unaonekana ni mwendawazimu.” Sijui ukisema hili la Trekta badala ya Shangingi unaonekana ni nani?

© Adam Jackson 2009

Saturday, January 10, 2009

Grand Debate on the African Union Government

Commenting on

Speech by

H.E. Yoweri Kaguta Museveni President of the Republic of Uganda

at the

9th Ordinary Session of The African Union Summit

Accra, Ghana 2nd July, 2007

Theme: Grand Debate on the Union Government

While some of us strongly advocate for fast tracking complete integration and hopefully eventual complete African Union (surely its now proven we can afford to keep hope alive and earn the rewards in this current age of great hopes), when I read some excerpts from some of our leaders, I find myself drawing big breathe and sit back with my mind pondering.

Reading this:

"First, while economically I support integration with everybody, politically we should only integrate with people who are either similar or compatible with us. The whole of Africa has got some obvious incompatibilities when it comes to political integration"

There is a valid question of accepting the challenges in the so-called “incompatibilities". However, there are plenty of "compatible" and important things and or values, which not as an exhaustive list are human basic requirement for development, freedom, and rule of law. Yes, some of these "incompatibilities" may stem from or result in, different interpretations of the basic human requirements, but for sure, if we mean well for a true eventual African union, any form of integration, be is phased or staged, will and must promote the side that is "compatible" across the continent, and that is what needs to be promoted and managed for eventual integration/union.

The speech goes on:

"Why do we think that East Africa is similar or compatible? It is because all the people of East Africa are Bantu, Nilo Hamitic, Hamitic, Nilotic or Sudanic. Their languages and dialects fall into two broad categories: the Nilo-Saharan group of languages and the Niger-Congo group of languages."

My argument here is that, we are using the wrong reasons to make a case for the African unity. Assuming they are the right reasons, and so taken as they are, then we are planting bad seeds which will eventually explode based on the same line of arguments that were used to forge the union. I think this is a very dangerous trend, short sighted on the benefits and potentially hazardous in a long run.

And finally this last statement:

"In fact East Africa and Congo is where these two groups met many thousands of years ago. Their languages are linked. Above all, since about 1200 years ago, the People of the East African coast distilled a non-tribal dialect out of the languages of the area - Swahili"

Though I guess the speech was attempting to get the message home for a case of functional and rational integration within African blocks as put, however, use of origins, language identities as values or instruments in integrating the African continent, is actually cementing the same problems as planned in 1885 Berlin conference, but simply taken to the higher level. In my opinion, this is fundamentally the wrong approach and is what brought us to where we are in a first place. This approach may promote a few of the current head of states as pioneers to head these functional blocks, but will not help the African integration as a whole in a long run. Will only manufacture future problems but even in a grander scale.

We need to get out of that old school mentality and aggressively more think about basic values that unites us a human race and what we want to build and protect in Africa, based on how underdeveloped the continent is, political power we need to amass for the good of the continent in the world's position as we navigate and negotiate our position in the world, and peace and security, wealth creation based with what we have as our natural resources, which the continent is heavily endowed. In short, the development of African people in the current context with all the advantages we amass from having a functioning unity based on our values as Africans. If we can live as Africans, we can work as Africans.

All that is needed is setting up solid infrastructures for working rule of law, respect to human rights, access to education for the mass, fast tracked communication and movement of people. I have painted such that it seems so easy. No its not, however, when we set the right values and the right reasons to unite (not the origins with Bantus and or Nilotics or any such divisions), we will be setting the right precedence for correcting the wrongs in Africa, and the future will be safer for the coming generations. Plans then need to be drawn and followed through, with these values as the united pillars.

The bottom line is, we need not creating new values of segregation for the sake of unity by name. We will be creating just another big problem for future generations. We know what unites us as people in Africa as fundamental values, and those are what we need to build up on while understanding how to minimize the differences, all with aim to achieve a common goal, better life for all Africans.

© Apollo BS Temu 2009

Tuesday, January 6, 2009

Are you a cheetah generation?

Dear Colleagues,

The following URLs contains media clips and a transcript of a talk given by one one of the '100 top public intellectuals in the world', George Ayittey, at a TED conference held in Arusha, Tanzania.

http://www.ned.com/group/econo-politics/ws/transcript_of_the_george_ayittey_ted_lecture/

www.ted.com/index.php/talks/george_ayittey_on_cheetahs_vs_hippos.html

http://www.american.edu/cas/econ/faculty/ayittey.htm

There has been a lot of hype about Ayittey's controversial ideas on what he calls a dynamic 'new breed of Africans'- the cheetah generation - in contrast to the old corrupt, static, breed of African elites that he calls the hippo generation. His book, 'Africa Unchained: Africa's Blueprint for the Future', is available at HakiElimu's library. He has a website accessible at http://www.freeafrica.org/

I am still trying to make sense of his ideas but so far what I find interesting is his argument against critics of the 'free market system' - his assertion is based on an analysis of how the market is and has always been so central to the African communities whereby in some cases even the weekly cycle is centered on market days or a market day. Talk of 'Siku ya Gulio Katerero' and 'Kiete'.

Another interesting idea is his analysis of African communities as being generally/traditionally opposed to centralized governance - his argument is a based on a historical analysis of how these societies tended to create decentralized systems to prevent the tyranny of the kings and chiefs.

Best Regards,
Chambi

Unategemea kujifunza nini mwaka 2009?

Heri ya mwaka mpya! Hakika 2009 imeingia kwa kishindo. Hekaheka za kujipanga upya zinaendelea. Huu ndio wakati wa kuorodhesha malengo yetu ya mwaka kwenye shajara mpya.

Sasa nami nachukua kalamu yangu ya kiteknolojia niorodheshe malengo yangu mahususi. Safari hii sitaki kabisa kuwa na matazamio mengi. Sitaki kujipa ahadi nyingi tamutamu zisizotekelezeka. Sipendi madeni hata kama ni madeni binafsi. Si wahenga walituasa kuwa ahadi ni deni au sio?

Mwaka huu moja ya malengo yangu makuu ni kujifunza kuhusu utamaduni wetu. Mwalimu wangu alinifundisha kuwa utamaduni ndio mwenendo mzima wa jamii fulani. Maisha ya watu wa jamii hiyo, tabia zao, miiko yao, sera/sheria zao, mipango yao na kadhalika ndio utamaduni wao.

Kama hiyo ndio maana ya utamaduni basi njia rahisi ya kujua kwa nini mambo yanakwenda hivi au vile nchini ni kujifunza utamaduni wetu. Kumbe inawezekana kabisa kuwa ufisadi, umaskini, uuaji wa maalbino, uchomaji wa vibaka na kadhalika ndio utamaduni wetu hasa. Kha! Kweli?

Labda ni kweli. Lakini kwa kuwa sina uhakika ndio maana nimedhamiria kujifunza kwa undani kuhusu utamaduni wetu. Lazima mwaka huu nijue ni kwa nini tunafanya mabaya yote tunayoyafanya japo tunadai jamii yetu ina utamaduni wa utulivu, upendo, utu, udugu na ujamaa.

Ndio, lazima nijifunze kuna nini kwenye nyimbo, methali, misemo na vichekesho vyetu vinavyodhihirisha utamaduni wetu. Naam, kama sanaa ni kielelezo cha utamaduni wetu na kioo cha jamii yetu basi lazima nijifunze nini hicho katika riwaya zetu na michezo yetu ya kuigiza kinachoakisi tabia za kifisadi, kichoyo na kiuaji ambazo sasa zimeshamiri sana katika nchi yetu.

Ayub Rioba endelea kuandika makala zinazochambua methali na misemo yetu kutuonesha jinsi gani zinachangia kutujengea mazoea fulani. ‘Asiyesikia la mkuu huvunjika guu’. Aisee hivi hii methali ina maana tusipowasikia wakuu wenye ushauri wa busara basi tutapoteza mwelekeo? Au ina maana tusipowasikia wakuu wenye ujasiri wa kifisadi basi ‘kitumbua kitaingia mchanga’?

Eti utamaduni wa jamii yenye maneno kama ‘kula na wakubwa’ na ‘liwa ule’ ni utamaduni wa aina gani? Ewe Mzee Kifimbo Cheza naomba uendelee kunyanyua kifimbo chako cha Kiswahili Sanifu nijifunze mwenendo wa jamii yenye maneno ya mtaani kama ‘hilo dili’ na ‘kipusa hicho’ ni mwenendo wa aina gani. Enyi wasanii nielezeni inakuwaje ‘usanii’ maana yake sasa ni ujanja?

Bakita naomba mwaka huu mnieleze inakuwaje neno ‘kitu kidogo’ linatumika sana. Basata inakuwaje wakati jirani zetu wanaimba ‘nchi ya kitu kidogo ni nchi ya watu wadogo’ sisi tunazidi kujenga jamii inayotumia sana neno ‘kitu kidogo’? ‘Bosi wangu, sh-ka-moo’ nayo inatokea wapi?

‘Chezea bahati’. ‘Cheza salama’.‘Chama letu.’ ‘Chizi wangu.’ ‘Chachandu yangu.’ ‘Chai yako.’

‘Vijisenti.’ ‘Viepa.’ ‘Vimwana.’ ‘Vitotoz’.‘Vodafasta.’ ‘Vitigo.’ ‘Vikuku.’ ‘Vipusa.’ ‘Vigogo.’

Jamani niambieni nini maana ya maneno haya yote yanayozuka na kutumika kila kukicha! Je, ni matokeo ya utamaduni au ndio utamaduni wenyewe? Jamii yetu inaweza kujifunza nini kuhusu mwenendo wake kutoka kwa maneno tete/tata kama haya? Jiulize, au umeshajijibu ‘sina jinsi’?

Rai yangu kwako leo ewe msomaji mwema ndio hii: ungana nami tujifunze undani wa msingi na mwenendo mzima wa jamii yetu. Rejea mifumo na mitazamo yetu ambayo labda ndio chanzo cha matatizo makubwa ya kitaifa yaliyotuyumbisha sana 2008. ‘Rusha roho’ ya jamii hii kwa kuzihoji na kuzifuatilia nyendo zake kwa kina ili tuutafakari upya utamaduni na mustakabali wa taifa letu.

Pengine tukijiuliza kwa nini tunaongea jinsi tunavyoongea, tunafanya kazi jinsi tunavyofanya kazi na tunafikiri jinsi tunavyofikiri basi tutapata jibu kwa nini hali iko kama ilivyo sasa na kutambua tunapaswa kufanya nini hasa ili kuiboresha au kuibadili. Pamoja na yote jamii hii ina hazina nzuri ya kiutamaduni tunayoweza kuitumia vilivyo 2009 kupambana na hali halisi. Penye nia pana njia.

Uvivu nyumba ya njaa. Utamu wa muwa kifundoni.Ukiona vyaelewa vimeundwa. Ukitaka cha uvunguni sharti uiname. Umoja ni nguvu utengano ni udhaifu. Usiache mbachao kwa msala upitao.


Mwandishi: Chambi Chachage
Chanzo: Mwananchi 6 Januari 2009

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