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Thursday, July 30, 2009

The Times of Nyerere's Tanzania in Time Magazine

Dear Netizens, just in case you are not aware, Time Magazine has assembled an interesting online archive that covers all its issues on Tanzania since the times of 'Tanganyika and Zanzibar'. You may not agree with its take of issues but the archive makes an interesting read on how the pro-USA magazine has viewed and portrayed Tanzania(ns) across the years. All you need is to visit http://www.time.com/ and type Tanzania, Nyerere or any item you wish to read about in the SEARCH TIME. COM. Of particular interest to me is the following article that appeared on the 26 July 1976 issue - it speaks volumes about the global image of USA that Obamania is busy trying to rehabilitate here, there and everywhere:

Message to America from Tanzania's President Julius K. Nyerere

As part of our Bicentennial observances TIME asked leaders of nations round the world to address the American people through the pages of TIME on how they view the U.S. and what they hope, and expect, from the nation in the years ahead. This message from Tanzania's President Julius K. Nyerere is the fourth in a series.

America is a society whose faults are the more glaring because of its admirable openness, because of the principles on which the nation was founded and because of the power which comes from its wealth and its size. It is an inspiration, and a warning, to the world. Poor nations aspire to emulate it, or else they fear it—and sometimes both.

For America is judged by the standards set out in imperishable language in the Declaration of Independence of 1776—which is one of the greatest documents of all time. And America now has a degree of wealth and power which could enable the ideals of its founding fathers to be translated into reality. It should now be possible for all Americans to live in dignity in a society which gives to all its citizens equal freedom and security and equal rights and responsibilities. Certainly, it should now be possible for America to "observe good faith and justice toward all nations" without having to fear for its own independence.

The continual struggle of Americans for the implementation of these principles within America, regardless of race or economic status, is a matter of history and contemporary politics. Much progress has been made over the past 200 years. In particular the Federal Government is now committed to fighting racial discrimination within the U.S. by laws, administrative acts and education. This we recognize; it is vital to the respect accorded to America.

But the gap between the principles and the potential on the one hand and the reality on the other is still frighteningly wide, even within America. Americans of non-European descent are still having to struggle to achieve for themselves their full rights as American citizens, equal with all others. Extreme poverty, and even hunger, exist among a sizable minority of American people. There appears to be almost a breakdown of many of the public and communal services which are vital to civilized life and in respect of which we would expect America to be an example to the rest of struggling humanity.

So countries like mine look at America in its Bicentennial year with admiration and respect, yet a feeling of disappointment for opportunities lost. But we also look at America with fear because of the use to which America's great power is often put, and the extent to which American principles have been flouted in the international exercise of American power.

Americans fought a war for their independence. They fought a civil war to maintain their unity despite the diverse social and cultural origins of Americans. The poor and oppressed of the world therefore expect Americans to understand and support the struggles of other peoples to be free and united, even if freedom and unity cannot be won peacefully. We expect that America will be the last nation, not the first, to try to thwart, pervert or destroy the real independence of other nations.

Instead, during the 15 years of our own national existence, we in Tanzania have witnessed American military power being used in an attempt to crush the national liberation struggles of Viet Nam and Cambodia. In some Latin American countries we have seen American economic power being used to frustrate the democratic will of the people about their own form of government. We have felt the effects of America's direct and indirect, but very powerful, support for the racist and colonialist forces of southern Africa. And we have seen American power time and again being used to fight freedom on the plea that it is fighting Communism.

Further, as poor nations like Tanzania struggle for those structural changes in the world economic system which are essential if our own efforts for development are not to be nullified, we find that American economic might is ranged on the other side—that is, on the side of our continued exploitation. Only minor reforms, or economic aid, are offered; sometimes even these are made conditional upon what America regards as our good political behavior in the United Nations and elsewhere. So the poor nations fear America and we struggle against America, even while we admire the great principles of America and her people's achievements.

We watch with respect, sympathy and anxiety—and sometimes almost with despair—as Americans endeavor to cope with the political and moral results of their own wealth-creating economic system, and to give international meaning to the principles laid down by the founding fathers of their nation.

For it is this one thing, above all, that really gives hope to the world. There are Americans of all colors and creeds who continue to struggle for equality and justice within America for all its peoples. There were Americans who used the time given by the dogged resistance of the Indochinese peoples in order to reassert the principles of democracy and equality and to oppose American imperialism in Southeast Asia. It was Americans who revealed, and who opposed, what was being done by their nation in Chile. And Americans are now working to get American support ranged on the side of national freedom and human equality in southern Africa.

Americans have created a power which is frequently abused internally and externally. But Americans continue to struggle against these abuses and for the survival of the universal principles enunciated in 1776. There is therefore still hope that America's great power will be used for human beings everywhere, rather than simply for the preservation and creation of American national wealth.

From Tanzania we salute America on its 200th anniversary. We send our good wishes for a future of American cooperation with the rest of the world on the basis of freedom, equality and justice, for all men and all nations

Source
http://www.time.com/time/magazine/article/0,9171,914388-2,00.html

Sunday, July 19, 2009

KISWAHILI SI LUGHA MASKINI

Inasemekana Mwalimu Julius K. Nyerere aliwahi kusema kuwa 'Kiswahili ni lugha maskini'. Mimi sikubaliani na msemo huo. Naamini Kiswahili, kama lugha yetu ya taifa, inaweza kabisa kutumika katika mfumo wetu wa sheria, elimu na utawala tena wala haitachukua karne kufanya hivyo kama tukiamua kufanya hivyo leo. Lugha hii inajitosheleza na kama zilivyo lugha nyingine inakopa - wala haiombi au kuazima - maneno kutoka kwenye lugha zingine na kuyatumia kwa mujibu wa kanuni zake za kisarufi na kifasihi. Kukopa si ishara ya umaskini. Kuombaomba na kuazimaazima ndio ishara ya umaskini. Hata hiyo lugha ya Kiingereza haikukua kwa kutumia utajiri wa maneno yake yenyewe tu au kwa kutoa vizingizio vya umaskini wa lugha. Ilikua baada ya kuukataa uhodhi/ukiritimba wa lugha ya Kilatini. Hivyo Kiingereza kikapewa hadhi yake na kikakopa maneno kedekede ya Kilatini na Kiyunani/Kigiriki hasa yale ya kisayansi na kisheria. Sioni kwa nini tusifanye hivyo hivyo kwa Kiswahili hasa ukizingatia kuwa Kiswahili ambacho tunakitumia mtaani ambacho nakiita 'Kiswanglishi' kukitofautisha na 'Swanglish' tayari kinafanya hivyo. Wananchi tunaotumia Kiswahili kila siku tumeshapiga hatua. Tatizo ni waliohodhi sera ya lugha. Kama wahenga wetu walivyotuasa, 'nguo ya kuazima haisitiri matako'!

Thursday, July 9, 2009

Kumbukizi: Shule na Kweli Urithi wa Kweli


Sioni mito kauka, kwa miti ilosimama,
Soma soma acha soka, hakuna kama kusoma,
Nitafakari mi-kaka, mwingine hata sukuma,
Shule ya kweli na kweli, ndio urithi wa Kweli.

Ewe Chachage makini, rafiki mweny fikra,
Hukusaidia nani, kuenenda kwa ubora,
Uliasa fikirini, elimu si biashara,
Shule ya kweli na kweli, ndio urithi wa Kweli.

Inapendeza kutana, kukumbuka mashujaa,
Mwanazuoni mwanana, wewe kweli ushujaa,
Hakuna wa kufanana, kwa kweli ulienea,
Shule ya kweli na kweli, ndio urithi wa Kweli.

Tazama haupo upo, twakiri wewe ni modo,
Tupo nawewe tulipo, kukumbuka yetu modo,
Fikrazo zingalipo, pambano lingali bado,
Shule ya kweli na kweli, ndio urithi wa Kweli.

Hapa karibu simama, twakukumbuka milele,
Kwenye kweli ni salama, tuseme bila simile,
Wote tusimame wima, kwa kumuenzi milele,
Shule ya kweli na kweli, ndio urithi wa Kweli.

Yale yako ni maisha, yaliyojaa mfano,
Maovu ulikomesha, penye kila mapambano,
Kalamu ilikutosha, kushinda lote pambano,
Shule ya kweli na kweli, ndio urithi wa Kweli.
----------------------------------------
"Nashukuru sana kwa taarifa ya usiku wa kumbukizi ya miaka mitatu toka mpendwa wetu Chachage atutoke. Ningependa kuwepo, lakini majukumu yamefanya niwe mbali na eneo la tukio hilo muhimu. Lakini napenda kufanya kitu ambacho nimekuwa nafanya kwa nadra sana toka nimalize shule ya msingi. Lakini pengine si kitu kigeni kabisa, kwa sababu, nakumbuka Chachage na Demere walipokuja Mtwango kwa mara ya kwanza pamoja na kujadili mimi kuhamishwa kutoka shule ya Sovi kwenda Mtwango Shule ya Msingi, Carbon Dioxide (CO2) iliyokuwepo pale tulipo na jinsi tulivyopishana na Oxygen (O2) tukifungua dirisha, pia tulijadili vitu ambavyo nilikuwa nafanya zaidi ya kusoma shule na kucheza soka. Kwa kifupi niliwaaambia huwa naandika mashairi pia. Kwa bahati mbaya sana siku ile hata baadaye sikufanikiwa kuwaonyesha mashairi niliyopata kuandika. Hata hivyo baada ya kusoma email yako leo asubuhi ihusuyo kumbukizi ya Chachage nikaamua moyoni mwangu kwamba ni lazima niandike shairi dogo kwa ajili hiyo. Ili nipate mtiririko wa fikra nilianza kwa kuandika neno SEITHY kwa kwenda chini ya karatasi yangu na kuanza kupanga vina na mizani yangu. Na mwisho nikamaliza na kichwa cha shairi lenyewe ambacho ni Shule na Kweli urithi ni wa Kweli. Naomba tafadhali kama hujali uniwasilishie beti zangu tano (5) kwenye usiku wa Chachage. Wape salamu tele ndugu na jamaa wote"

Zurich, Switzerland
8 July 2009

Wednesday, July 8, 2009

Invitation:Tajudeen Seminar & Chachage Night - Friday,10 July 2009, University of Dar-es-Salaam

UNIVERSITY OF DAR ES SALAAM
MWALIMU NYERERE CHAIR IN PAN-AFRICAN STUDIES


In collaboration with

UDASA

And

CODESRIA
Dakar- Senegal

OPEN SEMINAR IN REMEMBRANCE OF TAJUDEEN ABDUL-RAHEEM AND
CHACHAGE NIGHT

PROGRAMME

FRIDAY 10TH JULY 2009 FROM 6.30 PM TO 1.00 PM IN ATB,
UNIVERSITY OF DAR ES SALAAM


6.30 – 7.00 pm Registration -WL
7.00 – 7.10 pm Opening remarks - Issa Shivji
7.10 – 7.40 pm Tajudeen: a Pan-africanist - Ebrima Sall (CODESRIA)
7.40 – 8.00 pm
Reminiscences - Salim Ahmed Salim
8.00 – 8.45 pm Tribute to Prof. Haroub Othman - Guests who will not be able to be present on the memorial day (i.e. 18th July), Dr. Salim, Ebrima Sall et al.
8.45 – 9.30 pm Discussion and reminiscences - All
9.30 – 9.40 pm Winding up remarks - Pinky Mekgwe (CODESRIA)
9.40 – 10.30 pm DINNER (chakula cha hitma) - All

CHACHAGE NIGHT
10.30 – 10.40 pm Opening remarks - UDASA Chairperson
10.40 – 10.50 pm Report on Chachage Children Trust Fund - Ng’wanza Kamata
10.50 – 11.10 pm Message from CODESRIA: Chachage – an active Codesrian - Ebrima Sall
11.10 – 11.20 pm Shairi - Bashiru Ally
11.20 – 11.50 pm Second Chachage Lecture - Issa Shivji
11.50 – 12.30 pm Discussion - All
12.30 – 12.40 Winding up remarks - Annastazia Rugaba

Tuesday, July 7, 2009

A Farewell Note - Professor Chachage Seithy Loth Chachage (8 January 1955 - 9 July 2006)

A Farewell Note to the Neoliberal Academy *

By Professor Chachage Seithy Loth Chachage

I leave the self-proclaimed “World Class University” without regrets, since I have gained more experience and knowledge. I now understand better James Baldwin when he said the greatest danger facing humanity today is the tendency to forget what is humane in us. Why then am I leaving? Some may wonder. Since it is said that truth sets people free, I am personally against crocodile tears. Therefore, I ask for your indulgence if I will be compelled to pull the carpet under some people’s feet, I plead that I be forgiven for that.

It was the excitement to participate in the African Renaissance and transformations that fired me to agree to join the university. My hope was that I would stay for at least three to four years. For me it was a challenge to be part of a body of critical intellectuals, socially responsible and competent besides being a moral authority given the history of anti-apartheid of this university.

I believed I was joining a community ready to defend the ideals of social justice. And of all the disciplines, sociology has always stood for that. To my chagrin, I found myself having to make a decision to pack my rucksack and go back to Tanzania within a few months: my camping here had become a nightmare to a few individuals.

If I had not come here at all, my knowledge of South Africa would have remained bookish, partly informed by the encounters I had with the African National Congress (ANC) and Pan African Congress (PAC) freedom fighters that were in Tanzania for many years. I still remember, for example, the talks given - while I was at high school - by the late Gora Ibrahim, Oliver Tambo, Joe Slovo, Govan Mbeki and many others.

In those years we read Nelson Mandela’s famous speech at the Rivonia Trial as part of our high school requirements. As high school kids, we also read Chief Albert Luthuli and Robert Mangaliso Sobukwe. Some of these were our supplementary materials for anybody pursuing literature, even though these were not artistic pieces as such. But we also read Alex La Guma, Peter Abrahams and Lewis Nkosi.

We learnt the social history of Africa (including South Africa). That was besides American and European history. That was in high school. We all became convinced by then that Africa was one and the Internationale was the future of the human race!

What I encountered after my arrival at the university is not what I had been made to believe. Within less than a month, I discovered that what I thought was an inspiration in the beginning, was caused by the fleeting moment. The inspiration was a self-deception justified by the so-called vocational calling. My hope to contribute better than my best in the knowledge ‘industry’ was an illusion.

I was even dictated to about the content of what to teach in the course that I was assigned. This was done on the pretext that the university was introducing programmes, which were supposed to respond to job markets and global dictates. Therefore, of paramount importance was the imparting of “skills”, as an important element in the transformation of higher education. **

A successful academic, under such circumstances, naturally, is not one whose research is “acceptable” to his or her profession or relevant to human needs, but one whose research is capable of attracting the greatest funds or controls a research institution capable of distancing itself from the purely teaching structure of the faculties and departments. Financial sponsors are the ones who determine the form of knowledge; and accepted knowledge, in turn, is increasingly that of “research technicians” or “professional researchers” rather than scientists. For these ‘academic entrepreneurs’, the definition of knowledge has increasingly been restricted to ‘specific practical concerns’ and the so-called ‘pragmatic’ teaching of programmes and research.

Thus, because education is geared towards the market, students and even lecturers (I would add) do not have reading and writing habits, except for utilitarian or bread and butter questions! That is to pass examinations, to get a job or a promotion. Nobody wants to go beyond the classroom materials! Important to note here is the fact that the so-called response to the “market forces” and “global forces” for some of the academia is nothing more than an ideologically determined position, which would like to turn the university into a supermarket without any long-term considerations of the national and societal needs in general.

My biggest folly was to raise queries on institutional and academic matters and specifically on the so-called new programmes. When I initially questioned the assumptions behind ‘transformations’ in education soon after joining the university, a ‘colleague’ cautioned that I it is unwise to look negatively at the government’s good intentions. Armed with hindsight I can now state boldly that I was too old fashioned, wishing that transformations and the so-called ‘new culture of knowledge’ could be complemented by the old age culture of learning with humility. ***

After raising the queries I discovered that I was simply a ‘development post’ (to redress the racial imbalance and not the intellectual one!), and therefore, not the right material for a “World Class University” – the only one in the world, which proclaims to be so. Not even Oxford, Cambridge and Harvard does so. But then, village community – those village philosophers have an adage that goes: “It takes a fish out of water to make noise that it lives in water!”

When I found that my continued efforts to raise issues did not yield much by way of resolution, I finally remembered a poem that was quoted by Peter Abrahams in A Wreath for Udomo: “Did you think victory is great? Yes it is. When it cannot be helped, defeat and dismay are great!” I decided to tender my resignation. Meanwhile, I decided to spend my time learning more about South Africa, and the other stuff that I had taken for granted previously, when I held the naïve view that human nature cannot be so depraved.

I leave the university enriched and more experienced. As the rural philosophers of my humble background say: “To travel is to learn: no experience is ever useless”! I am going back to Tanzania to those people who taught me the virtues of all sided knowledge. To those who still hold the view that knowledge is more important than wealth and power. To paraphrase the late President Mwalimu Julius Nyerere of Tanzania: ‘Better live in poverty with dignity than in wealth as a slave.’
------------------

*This article is primarily compiled from the following unpublished sources: ‘A Farewell Note at a Tea-Party organized by Sociology Department, University of Cape Town’ (28/06/2000) and a Public Talk on ‘Academic Freedom and Social Responsibilities of Intellectuals: Some Thoughts’ (29/09/2000) organized by the University of Dar-es-Salaam Academic Assembly (UDASA) in collaboration with the Dar-es-Salaam Philosophy Club (DAPHIC) and the Dar-es-Salaam University Political Science Association (DUPSA).
**This paragraph is drawn from ‘A Curtain Raiser’ in Chachage Seithy L. Chachage’s (2000) ‘
Environment, Aid and Politics in Zanzibar’, published by the Dar-es-Salaam University Press (DUP).
***This paragraph is improvised by ‘But you are Free to Teach the Determined Content!’ which is the first section of Chachage Seithy L. Chachage’s (2004) ‘Higher Education Transformation and Academic Exterminism: The Case of South Africa’ in Tade Akin Aina, Chachage Seithy L. Chachage & Elisabeth Annan- Yao’s (eds.) ‘
Globalization and Social Policy in Africa’, published by the Council for the Development of Social Science Research in Africa (CODESRIA).

Sunday, July 5, 2009

At Least Not In My Lifetime: Prof. Haroub Othman

It was saddening, indeed shocking, when I received a text message on a Sunday morning about the passing of Prof. Haroub Othman. Pass the message to Prof. Issa Shivji, the text said. “What?” another text message queried in disbelief as more texts flowed in as if to shatter our denial.

Time seemed to stand still. I sat in front of a laptop, my main gateway to the Pan-African world, and wondered as I reminisced. It was only three weeks before that I had seen the ever composed professor at the Dar-es-Salaam’s International Airport now fittingly renamed after Julius Nyerere whom he admired and worked with. As it normally happens to me when I see one or both of the ‘professorial couple’ – for his wife, Saida Yahya-Othman, is also a professor – I wondered how do they manage to keep that healthy and tranquil at such age in this fast-paced age.

As we waited for our plane, I took my time to observe from a distant the ‘gentle giant’, hoping maybe to pick a leaf or two, unnoticed. Upon boarding the plane, I decided to go to his seat to greet him. That was when I realized we were heading to the same place to attend the third European Conference on African Studies (ECAS). Well, I told myself, at last here is someone from Tanzania who is interested in my field of study – a field that is associated with that colonial legacy of studying and exposing Africa to capitalist and imperial forces – so I thought we might get to discuss about why the University of Dar-es-Salaam (UDSM) is not into that field per se.

Little did I know that the conversation we had on that trip – in the plane and on transit in Dubai - was to be the last. I only saw him afar at ECAS when Prof. Paul Tiyambe Zeleza was delivering a contentious ‘Lugard Lecture’ on ‘Pan-Africanism in the Age of Obama’ but somehow I lost track of him. Yet I thought I will meet him in Dar-es-Salaam and get the discussion on African Studies in Tanzania going. Such is the unpredictability and fragility of human life!

In moments like these the best some of us can do is to reflect on the lives and times of those who have inspired our talk(s) on, and walk(s) toward, a better future for the Pan-African world which, in essence, is a Pan-Human world. I, for one, knew of the professorial couple since I was a little kid as I was growing up within the UDSM campus. However, my real personal intellectual and activist encounters with Prof. Othman came very lately and so briefly. Ironically, most of those encounters had to do with upholding the legacies of those inspiring icons who had moved on.

One such encounter was after the famous Palestinian poet, Mahmood Darwish passed away. We had a session at the Soma Book Café on 5 October 2008. This was a special day chosen worldwide to commemorate his legacy. Prof. Othman gave a solemn presentation on the plights and struggles of the Palestinian people as poetically portrayed by Darwish. One could sense his desire that the sons and daughters of Tanzania could know more about this poet of liberation. To that end he asked me to write a Kiswahili article on the event so as to reach a wider audience.

Gosh, it was one of those stressful moments when I have a lot on my plate! But that gentle professorial passion inspired the touched me to wake up very early in the morning and come up with a tribute titled ‘Ulimwengu Wamlilia Mshairi Mahiri’, that is, ‘The World Mourns A Brilliant Poet’. “Asante sana”, that is, ‘Thank you very much’, was the response from Prof. Othman as he notified me that he has also sent it to editors of two other local newspapers. Such was his passion for the dispensation of justice in all corners of our so-called global village.

Another encounter was when we had a ‘day vigil’ in memory of Tajudeen Abdul-Rahim. Prof. Othman, as passionate as ever for the need of the current crop of Africa’s/Tanzania’s intellectuals and activists to always remember our historical struggles, asked, nay, reminded me, about sharing those memoirs with our online forum of ‘Wanazuoni –Tanzania’s Intellectuals.’

That was the same day he gave me a pack of ‘Zanzibar Legal Services Centre (ZLSC) Publication Series’, lamenting that one of the publication by his colleague, Prof. Chris Maina Peter, was out of stock and that he will make sure I get a copy as soon as new ones arrive from Zanzibar. It was only when we arrived at ZLSC on our way to his funeral that I realized what these publications really meant to him and his colleagues: “Transform Justice into Passion.”

The Prof. indeed transformed his vision and mission into passion. He was ready to side with justice even when the champions of democracy were siding with injustice in the Middle East and Latin America . When the right wing was talking the language of rights while shoving unjust neo-liberal policy pills on our throats he was ready to be among ‘what is left of the leftists.’ He talked and walked left. I can still vividly see Haroub and Saida, after listening to Oliver Mtukudzi’s revolutionary songs, going back home in their car with a sticker: “The leftists have rights too”!

In brief this is the Prof. Haroub Othman I knew of. Ours were such brief, albeit memorable, encounters. They were indeed filled with lasting humane impressions. In a way it was the Prof.’s way of passing the baton of his generation to our generation which, as Frantz Fanon reminded us long time ago, “must, out of its relative obscurity, discover its mission then fufill it or betray it."

Yes, it was his sagacious way of saying here we are the generation of the Rashidis of his Baraste Kipande homeboy Shafi Adam Shafi’s Kuli ,who said ‘Yana Mwisho Haya’ as in ‘This Will End’, passing the mantle to your generation of the Wanazuonis who should say ‘Lets End This.’ The lingering question is: Are we ready to seize the moment? Shall we make an end to injustice?

Here was a professor who was so passionate about the ideas and ideals of Pan-Africanism such as peace, justice and unity. No wonder, in the recent Mwalimu Nyerere Intellectual Festival, he thus said of the debatable union between Tanganyika and Zanzibar that formed the United Republic of Tanzania: “It will not break at least not in my lifetime.” What a subtle prophecy!

That was Prof. Haroub Othman’s ‘parting shot’ to all those who are stalling the Muafaka/Accord and silencing the call for a government of national unity. It is a call to ensure that the upcoming 2010 election does not break Zanzibar let alone Tanzania . We must not break. Africa must unite!

UNAZIKUMBUKA NGUZO TANO ZA UJAMAA?

Katika kipindi hiki ambapo jamii mbalimbali duniani zinapigania haki na usawa hasa ule wa kumiliki rasilimali ambazo zimepokwa na zinazidi kunyakuliwa na waumini wa itikidi ya uliberali mamboleo ni vyema tukajikumbusha Nguzo Tano za Ujamaa hasa nguzo ya nne inayogusia rasilimali kuu ya ardhi:

NGUZO TANO ZA UJAMAA - KWA MUJIBU WA MWALIMU JULIUS K. NYERERE, SABA SABA 1970

1. 'WATU WOTE NI SAWA'

"...Kama hukubali hilo, yaani kama unadhani watu wengine ni miungu wengine, malaika, wengine nusu-nyani, basi hukubali ujamaa. Ujamaa kwako hauna maana, kwa sababu ujamaa unahusu usawa wa watu: hapo ndipo unapoanza...Sisemi usawa wa urefu wala ufupi; kwa urefu namzidi Kawawa, sana tena. Sisemi maguvu, hata; nasema utu, watu, na ubinadamu wao. Kuna binadamu zaidi ya mwenziwe? Kama huliamini hilo, utakuwa mjamaa? Hilo la kwanza... mkaliulize-ulize, mlielewe maana yake. Na mtu anayepinga ujamaa naye ajiulize kama anapinga hilo nalo. Mtu mpingaji ujamaa aseme, 'Hilo nalo, usawa wa watu, napinga; kwamba binadamu wote hivi si sawa'" - Mwalimu Julius K. Nyerere

2. 'LAZIMA MTU AFANYE KAZI'

"...Binadamu hao unaotuona hapa, na hao waliosambaa dunia nzima wanaishi kwa kazi. Hawana namna nyingine ya kuishi. Wakiacha kufanya kazi watakufa; hawana namna nyingine; kuishi kwao, na kuendelea kuishi, lazima wafanye kazi...Lakini binadamu haishi kama farasi. Binadamu haridhiki kuishi kama farasi au punda; binadamu ana kitu anakiita maendeleo; lazima aendelee...Wakati mwingine ili kusudi maendeleo haya yaje wana shughuli za kupigana misasa akili, wanapanuana mawazo tu, nayo ni kazi...nendeni mkaulizane...kama kazi si kitu cha lazima, kama binadamu anaweza kujikalia tu hafanyi kazi, akaishi, na maendeleo yakaja bila kazi. Na huyo anayepinga ujamaa naye ajiulize kama hilo analipinga? Na hilo la kufanya kazi analipinga au kuna jingine analopinga?" - Julius K. Nyerere

3. 'HAKUNA MTU KUMNYONYA MTU'

"...Kama binadamu ni sawa, tunalikubali hilo...Pili tunasema kitu kazi ni jambo la lazima kwa kila mtu, hakuna aliyesamehewa kazi. Basi siwezi kukufanyia kazi. Kukufanyia kazi maana yake ni kwamba wewe unasamehewa kazi! Siwezi kukufanyia kazi. Wewe utafanya kazi, na mimi nitafanya. Sio mimi nifanye, wewe hufanyi; lazima ufanye kazi. Kwa hiyo wewe utafanya kazi, na mimi nitafanya kazi; kila mtu atafanya kazi. Yaani namna ya kulitamka hilo ni kwamba kunyonyana hakuna. Hakuna mtu kumnyonya mtu; sasa tena msingi wa kumnyonya unatoka wapi? Tumesema watu sawa; na mtu ili aishi hana budi afanye kazi, na kazi ndio msingi wa maendeleo. Sasa mwanachama... ajiulize kama anaweza kuwa mjamaa na huku ananyonya! Unamnyonya mkeo; mkeo anakwenda kufanya kazi wewe unakwenda kupiga chibuku; hivi kweli mjamaa wewe? Tunasema kazi jambo la lazima, lakini wewe hufanyi kazi, unamnyonya mkeo. Wewe mjamaa? Nasema na hilo mjiulize...Unaweza kuwa mjamaa na huku unanyonya? Na anayepinga ujamaa ajiulize hilo nalo analipinga, kwamba yeye anaona kunyonya ni sawa tu! Sawa yeye kunyonya mwingine au wengine kumnyonya yeye, huyu anayesema kunyonya ni sawa. Kama kunyonya ni sawa baba, sasa tuanze kunyonya, au mkuki kwa nguruwe?" - Julius K. Nyerere

4. 'VYOMBO MUHIMU VIMILIKIWE PAMOJA'

"...Kama watu ni sawa; binadamu wote ni sawa; kazi ni jambo la lazima kabisa; kunyonya ni haramu; la nne linafuata: Vyombo vyote vya lazima, vinavyohitajika kwa maisha ya binadamu kwa kufanyia kazi lazima vimilikiwe kwa jumla. Ardhi lazima imilikiwe kwa jumla maana tusipoimiliki ardhi kwa jumla tutamwachia Rashidi Kawawa na Sheikh Karume wao wawe ndio wenye ardhi, na ardhi ni kitu cha lazima kwa maisha, hebu tuone kwanza usawa utakuwaje. Itakuwa lazima twende kwa Rashidi na kwa Karume, 'tafadhali bwana nataka ardhi'. Umekwishamwita 'Bwana' huyu; usawa umekwisha. Lakini vilevile kama Sheikh Kawawa ana ardhi, na Sheikh Karume ana ardhi, hawa hawalazimiki kufanya kazi. Kwa nini wafanye kazi? Hawawezi kufanya kazi. Tumesema kazi ni kitu cha lazima kwa kila mtu, lakini hawa hawawezi kufanya kazi, watakaa tu wanatutoza kodi kwa ardhi yao. Ndiyo wanatunyonya hivyo tena. Mimi nafanya kazi; mimi nalima. Halafu Rashidi anasema, 'Ukishalima mahindi ukapata magunia matano, moja langu'. Ndio ananyonya hivyo. Anavunja kanuni ya usawa; anavunja kanuni ya kazi; anavunja kanuni ya kutonyonya. Kwa nini? Kwa sababu tumemruhusu amiliki yeye vitu ambavyo vinastahili viwe vya wote. Mtu ambaye yeye ana ardhi; umemkabidhi viwanda, ukishakuwa umemkabidhi majambo mengine haya, umemwongezea nguvu zake, yeye utu wake umeongezeka-ongezeka na wangu mimi umeupunguza-punguza. Kwa hiyo vitu vilivyo vya lazima kwa kila mtu, kama ardhi ambayo ni ya lazima kwa kila mtu, lazima vimilikiwe na wote. Sasa...mjiulize kama unaweza kuwa mjamaa kweli huku unajidai ardhi yangu? Na wanaopinga wanatakaje? Hao wanaosema ujamaa mbaya. 'Eti vitu vyote viwe vya ujumla'; wengine waongo, 'Eti wanasema hata wakina mama wawe wa jumla'. Tunasema ardhi, hatusemi kina mama, tunasema ardhi viwanda, madini: kwa nini mtu mmoja anakwenda kuvinyakua vikawa vyake hivi!" - Julius K. Nyerere

5. 'KUUNDA NCHI BILA MATABAKA'

"..Kama tunakubali kuwa watu wote ni sawa; na watu wote ni lazima wafanye kazi, mtu asimnyonye mtu; na mali, mali kubwa, sikusema shati langu liwe la Rashidi: misingi ya uchumi kama mabasi yale yanapita iwe kwamba tunasema mabasi yetu, asiweko mheshimiwa mmoja pale anasema 'Basi langu lile!' Basi lako! Yupo dereva mle anaendesha, anasema dereva wake! 'Dereva wangu' - dereva wako, wewe unaweza kuwa na dereva? Dereva anaweza kuwa dereva wa umma, sio dereva wako. Dereva ni sawa sawa na mwalimu; mwalimu wa umma, daktari wa umma, dereva wa umma. Huyu anakuwaje 'wako'? Hata askari siku moja utasema wako. Kama tunakubali watu wote ni sawa; watu wote lazima wafanye kazi, hakuna kunyonyana; mali,vitu vyote vile vya jumla lazima viwe vya umma; maana yake ndio kusema tunataka kuunda nchi ambayo haina tabaka: hakuna mabwana na watwana." - Julius K. Nyerere

NUKUU ZIMETOKA KWENYE UJAMAA NI IMANI: MOYO KABLA YA SILAHA, 1973: EAPH KINACHOPATIKANA KATIKA MAKTABA YA MTANDAO WA JINSIA TANZANIA (TGNP)

Karibu kwenye ulingo wa kutafakari kuhusu tunapotoka,tulipo,tuendako na namna ambavyo tutafika huko tuendako/Welcome to a platform for reflecting on where we are coming from, where we are, where we are going and how we will get there

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