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Introduction: Social Entrepreneurship Synthesis (SES)

Discussion in 'Jukwaa la Elimu (Education Forum)' started by mose, Jan 13, 2012.

  1. mose

    mose Member

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    Jan 13, 2012
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    Blessed Love One and All.


    I hereby share part of my treatise on advent global cultural transformations. In this particular segment, empirical social economic constitutions are constructed and pondered from rudimentary premises and then integrated into a grand picture—contrasted from the present nature of corresponding things.


    Religions, Leadership and Economy are major themes underlying the state of flourishing or diminishing, Rising or falling, Group contentment or Civil Unrest, Social Chaos or Order in relationship to cultural integrity of any nation... In times of increasing discontentment, Crisis and frustrations amongst the people constituting a nation; it is a sign that old ideals and their respect influences are no longer sustaining the bonds of individuals or group of individuals as institutions. When this happens the cultures can be said to have stepped into the thresholds of order and are then at the verge of disintegration or crumbling down.


    In this piece of work I, the Writer, intend to highlight that the capitalist epoch has come to its last and the new form of economic reign is at nigh. This new facet of economy is to be termed the 'Mother Economy' and hitherto unprecedented—for its very emergence is the culmination of capitalism with socialism in a new methodology which have been called the 'Social Entrepreneurship Synthesis(SES)'.


    Social Entrepreneurship is the way to advocate social changes in similar fashion to how ordinary Business Entrepreneurship is about organizing, creating and managing various resources to achieve capital accumulation through profit realization. SES in a way, it is about blending in a harmonious ways--both of the seeminglydiametrical opposite dimensions of Entrepreneurship courses so that the society can be reformed and healed from maladies of dysfunctional economical setups and paradigms.


    In this regard, when the new economic way had been ushered in, each and everybody, by virtue of being a typical element out of the whole, s/he is definitely an SES entrepreneur—and the basics have to be revisited...


    Welcoming All to Explore.


    SOCIALENTREPRENEURSHIP SYNTHESIS (SES)

    Abstract:

    Within the context of designed enterprise – new synthesis of economic fabric; the two parts, one of working individuals and the other of supervising team come together and complement one another in the common objective of production and marketing while ensuring steady performance as outlined by a well understood and open plan of which both parties will abide by.

    Supervising team is a network of planning and directing individuals who are also principal investors of the whole project. They have responsibility of making sure that every crucial detail of plan is collectively understood and respected. The whole plan must be versatile and open for practical amendment if necessity occurs. A worker can make a choice in her/his routine if deemed appropriate as s/he has a chance to improve production value so as to increase her/his share of surplus.

    The team and workers are both entrepreneurs in the sense that each one has a share of contribution in the whole enterprise. For investors say; with the capital, plan and providing a working opportunity, it is to put a talent in the hands of others with skills and ability to work. And they (workers) in turn will multiply the talents and bring back the surplus which will be divided fairly well among the team members and workers.

    All of that is to reflect a kind of economy which is dynamic and alive and hence proposing a paradigm shift regarding economic ways and pragmatic world solution for economic crisis and individuals'performance.


    Scenario

    In synthesis mode of functioning, the whole thing regarding Management is a segment constituting of Visionary Entrepreneurs/Patrons who oversee the lifelong progression of the entire Enterprise.

    Contrary to prospective ever growing 'growth' of investment; each and every proposed enterprise must have a definitive life span--which shall bedetermined to balance the potential 'pace of work' and prospective 'returns' to ensure a 'doubled amount of income' in comparison to initial cost amount of investment. But throughout the running of enterprise, beginning with the run up tests dubbed 'Pilot Plan' which shall be used to calibrate the entire course path of production, the workers will earn per each unit completion-- of the things they produce. And they shall deduct 2/3 of total earning per produce; this is beside the split for 'return on investment' and 'other running cost' in ratios 0f 1:2; All done in a certain format in which, by the end of project Total cumulative earning of Patrons equals that of Workers--but having doubled in the scales of Patrons... That's why the Patrons will have to ensure the project has to run from the start point, up into its prospecting ending--whereby they shall reap the benefits in FULL.

    And the whole setup is proved to be a WIN WIN endeavor.

    A special ratio of 'Patrons' vs 'Workers' paves a way for the magical rationale of the whole joint effort-- which shall result on uncompromising dignity of all individuals, joy in work and eventually; realization of happiness when each and everyone of individuals reap the full benefits of their direct involvement to enhance productivity...

    Core Characteristics:

    Founded on 7 Key Principles which defines the core essences of
    • Harmonious Mutualism between Management and Workers integrated to form a single entity
    • Individualism
    • Liberty
    • Integral core drive of the Pursuit of Happiness
    • Work as activity towards enhancing and achieving the desired quality of Life through utilization of available resources to be found at vicinity and developed skills of Workers and Patrons
    • Organismic growth and Multiplication of Entity Enterprises
    • Organic goal of Prosperity for All

    ModeOperand:
    ses.jpg



    Special Ratios to guide all proportions from the number of Managers vs Workers to Surplus Dividends (SD); Surplus Dividends: Workers vs Investors—this happens at the 'upper side'. At the 'lower side'--Internal Capital Return (ICR); Internal Capital Return:cumulative returns on investment vs. Running Costs (RC); RunningCosts: Raw/Processed material Input/cost of acquiring materials vs.Other Indirect inputs (OII); Other Indirect Inputs: Depreciative values vs. Energy/Water values (EW). Combining the upper and lower side values provide indication for a Figurative Price (FP) of any produce or service provided by SES enterprise.

    Introducing Proportions of Thirds to iterate the three primordial elements of the Universal Activity; ascribing to the nature of 'action', 'inaction'and 'neutrality'.

    Projective money value of produce to be determined intrinsically; and be preserved by new monetary activity which shall ensure redefined economy—transcending the present paradigm and introducing the new 'Mother Economy'. There is going to be a synthetic value of labor too; which all together will define the value of investment and the prospective returns within the entire duration of production life span.

    Redefining Monetary affairs by instituting functioning Entities as 'Living Banks' rendering the present Financial order as obsolete and dysfunctional; a certain form banking is to be reinstated as the new entities in synthesis mode begin to sprout and gain grounds in the society. Pragmatic displacing of the present unsustainable Economic Mode and usher in a new mode of 'incorporation' viz. social entrepreneurship Synthesis. This mode of 'incorporation' is nothing but the open system of functioning economies consisting of chains and network of autonomous yet cooperative unit enterprises saving the higher purpose to cater the society in all its needs in manufacturing, building construction and offering daily services to the society.

    Integrating TIME as agent of neutrality and grounding for all enterprises in an unprecedented way; which pushes the society to understand the phenomena of 'production cycles' and the predetermined courses of production to only suite a well defined pattern in social welfare—be it in micro or macro structures. Amending the present paradigm of profit oriented constraints-- which has the tendency of disregarding organic sustainability of the whole social prosperity and sacrificing it into monetary sums referring to 'economic value' or typical analysis which don't really have grounds except for serving additionand subtraction in the balance sheets followed by politics of gimmicks in corporation, government and states.

    Introducing the spatial concept in economy in which it shall acquire heights of activity, breadth of passivity and length of neutrality in time-bounds. In order for this to be realized the mathematics behind all economies must integrate within them all four principal arithmetic operations viz. Addition, subtraction, multiplication and divisions—in a certain manner in which there is no 'profit and loss', only acceleration or retardation along the lines of expansionsin industrial tapestry.



    Peculiarities:

    When Social entrepreneurship Synthesis is in effect, that which is usually understood as 'Market' appears to be well tapped path of basic social needs; which shall also reflect meeting the 'quantity' and 'quality' of the unique demand for products or services through social entrepreneurship synthesis enterprises. It is needless to produce that which is not priorly needed or undergoing guess work, fancy innovations, pompous strategies just to craze audiences as it is prevalent in present market economy. In as much as possible, all new products must meet a certain expected benefits to end users or consumer; alienating the present capitalistic ailment of wasteful advertising just to achieve 'a lion's share' in capitalistic dominion.

    SES is conceived and designed to bring principle into the whole economic activity and restore a certain rhythmic order toward the formation and cessation of social enterprises; something in which the present economic order lacks and is left to state bureaucrats to oversee regulatory bodies only when social crisis are at nigh. Free Market economy is fallacious paradigm; spurious and unscrupulous at one end, purported by rogue statesmen in the world today.

    During operation of all SES, a certain cumulative amount of money is grounded away from the on going 'active' side of economy and this sum is to be 'poured' into the active economy in certain 'Pulses' which denote beginning and end of enterprise cycles. These pulses of 'full capital/money blossoms' constitute an intrinsic property tied to investment benefits of Patrons. And it is a complementary role play to 'day to day' small blossoms of working individuals whose rudimentary earnings essentially feed the other SES functioning in the society—making the extrinsic role of other Patrons. The curious phenomena to be anticipated then is in those 'boom peaks' and availability of new gestated seeds for SES to initiate a 'chainreaction' of industrial expansions.

    Each individual within the enterprise must be fully aware of all which is going on regarding the position and direction of the joint effort; it is the information age that we currently reigning; there is absolutely no need for secrecy and manipulations of other people's will. A certain kind of education is a must for each and everyone to embark the path of conscious living. That education has to illuminate what 'Liberty' is; so that 'Justice' shall be implied in due course. These two are feminine attributes of the entire creation as it is symbolized by the 'Lady Justice'. If this is invoked in each and everybody, there is going to be a 'decent War' of the sword-- for what is true and that which is not—thus empower someone into the heights of knowledge and understanding of all. Individuals have to be accommodated along their path of learning for without it there is no meaning to life except for primordial ignorance. For piercing the veils of what is true that which is not is the eternal play in which man is endowed with immense blessing in disguise.

    Deductive sums out of cumulative Sales' return of produces are organized in the fashion of packages. These packages are cascaded in unit extension comprising of 'dual elements' in the form of 'Proportion of Thirds'; from observations of Rodin Maths, 'Nine' is the number to fashion three-fold nature in 'Two'. That Two is to be subjected apparently into the ever final ‘One’; all that to be hooked up into'unstable' like string nodes of events that seek to realignment with ‘One’. This constitutes the kernel of the whole synthesis.

    SES automatically realigns with and calls for diametrical opposite enterprise, of again, in nature of efforts such that to nurture the realm of all SES within the society. Within this, a kind of order-fashioning my cater the need to reinvent the whole new Tax scheme and Policies to maintain the genuine need and consensus for blossoming economies—again following the same mystic of the Proportions of Thirds; to spread the 'infra Structure' of commerce and communications. Just as the truth being that under a certain mysterious harmony, each and every universal organic entity revolves around the other in an unceasing manner; SES being organic in nature shall stir many things to pattern themselves into a certain order. If everything will resonate with SES, a NEW WORLD ORDER is going to ensure--the ultimate dream of ‘enlightenment’ thinkers and the pursuer of the hidden course of all things; materialistic-cum-mystic scientists will finally get it too. But for scientists more is comingafter this...

    SES gets along perfectly well with such factors which may hamper abruptly the 'economic values' of assets and other means of production such as the case of sudden enormous availability of energy; and also it can go even with 'elasticity' of economies when water is a valued commodity within the economic scheme—in as much as water is available within the society people are likely to use it in an extraway regardless of how much it costs for state plants to clean water processions at a time. For these two can tamper the integrity of any economic body. SES can outperform these peculiarities because it maintains the values of water and energy at the furthest point possible within the chain of stringed packages. Ultimately it will suite all in them days in which there is going to be abundance of energy and water—that’s when even one package representingwater/energy can systematically be neglected. Right now centralized energy grids and water supply may have consistence in determining the daily industrial and living services; but as soon as the people of the world will push to ratify the use of free energy devices and alternative technologies SES is inevitable.

    A certain form of 'feedback' mechanism can be deduced in order to maneuver or adapt foreign market segment by 'partial absorbing' the acquisition of processed materials from alien economic mode such as the present one. This can be done over a certain period in which the internal strength of SES entity can be preserved and maintained. This can be achieved by trickling down the surplus to cover acquisition of input material and costs. When several SES entities come to existence, the fundamental rules of conduct for SES can be engaged. If this case of mounting amongst the present 'intrinsically unbalanced masculine economy' is to be avoided, SES' should make sure they start to anchor themselves in a place in which availability of core resources is not deviating; and complementary entities can beformed to serve and integrated functioning at close proximity.

    Further development of SES shall yield the extend work of 'Clusters of Functioning'. And this may come with significant environmental impact. In fact there is a pending new era of aerial communication which shall finally consummate SES and rapidly propelling the human welfare into the 'New Golden Age and dawn' of global prosperity. When that comes, the 'concrete jungles' will systematically dwindle away and man shall begin to create complex underground facilities for industrial purposes while preserving the upper landscape of the globe for living and enjoying the nature... It will be a worthy challenge for many scientists and engineers to locate suitable places for underground bases and work as bees underground; only to hold sacred the upper crust of the Earth. Until those days man at present has to face challenges of migration into virginal lands and experiment with various kind of scientific communal life in SES mode.

    The use of money as the medium of exchange is still viable for even a longer period in man's economic endeavor until those days in which man shall have full advancement into highly automated industry utilizing semi intelligent machinery and created life forms which can yield wonders of creation. That shall be the age towards Space explorations inextremely evolved way. Therefore there is a need to innovate a new kind of banking which reverberate with SES. That banking system can be regional yet serve beyond 'borders'. It shall not be the like of present banking systems, central banks and the like of 'fiscal policies'. It shall only serve the clusters of SES within the integral society which have the sense of autonomy. Its core functionshall be to preserve the 'grounded capital' due to operating SES enterprises and guide the commencement and dissolution of SES entities by facilitating the complementary function of 'Industrial capital reserve bank' and 'Micro-finance banks'. For all day to day transactions is the task of micro-finance banks which prescribe the'unit' values of small business; which eventually predefine the integrated units of SES enterprises. For the smaller businesses always have to revolve around the bigger ones—but in Mother economy, the bigger one have to 'breath in and out' in order to substantiate the lesser forms. This mode shall prove the atomicity of Mother Economy in which the intrinsic elements of the likeness of the'electron', 'proton' and 'neutron' can be traced.

    Many things shall come to be vivid with principled and ordered economies—it shall be noted that under certain known cycles oftime--a year for example, it is important for each and every member of the society to engage alternatively in both enterprises which have nature of service or production. Auspicious division of time follows the harmonious proportions of thirds again. Some may find themselves being predominantly in one side but that does not mean they should not know the other nature... Thus there will come better days inwhich man will recognize the Economy is the complex function consisting of real and imaginary part like the two wings of the dove. It is very healthy for everyone to voluntarily harmonize her/hispursuit in both sides, for doing that one will acquire more intelligence and meaning to the whole life. Present order rarely understand what this means in their ill chase of careers and goals while forgetting Pursuit of Happiness comes with intrinsic drives within the Individual which makes the joy of man to be conditional as per her/his own psychic imposition. With the right balance and understanding man may learn to find joy in small things in as much as he can find such in big things. Happiness is the culmination of Joy... Joy is the fountaining sense of delight towards accomplishment. Succumbing to the so called 'community involvement' and welfare development is the characteristic of today's society which lacks wisdom to harmonize the concept of work and service to mend the adverse economic toil. Neither do the politicians nor scholars of today figure out the key to wisdom. All of them have to undergo soul searching lessons 101--'Liberty', if they are to lead truly... The imagery side of economy may categorically involve the same setup but it is the 'service' which results out of it. For even in order for the service enterprise to exist, it shall require the produce of SES in production Mode, lastly it comes to be--the integral acquisitions must be maintained and discarded to denote the unit cycles of basic functioning... It is the initial value of investment which determine the pace and life span of enterprise.

    SES virtually promises the capacity of all members of the society to work and find their place in economic systems. But it shall come be found that not all the people prefer to work all the time. At least I/3 ofpeople may prefer to work at a time. But there is nothing wrong with it. 'Non-working' gives meaning to 'Working' and that too has to be accommodated in human welfare. For there is close relationship between 'working', 'non-working' and 'indifference' to both as in the three elements of universal activity.

    The prominent area of economy which is the cornerstone of functioning economy is that arena of building construction and land development.These two principal enterprises can mobilize any sensible person into the range of activities just for the sake of creating good livelihood. Just like the fact with constructions and infra structure building is always figurative economic strategy to boost the stagnating economy; such plans of likeness to offering stimulant packages for micro enterprises is not really a long time avail to ameliorate economic dynamism. Cycles of building construction can be fundamental wave pattern of all lesser cycles of enterprises in any given community. Having this arrangement will ground SES and redefine the core need of humanity which is shelter—not army defense or terror counter measures and all political mumble jumbo. It is no accident that in America one social enterprise that fell prone to collapsing of economic integrity was related to financial schemes for housing and homes. It is Absolutely Ridiculous that in present paradigm, capital acquisitions stand ahead of even the proper break for the society to find peace from stress of 'working' to pay 'rent' and 'bills' to PTB conglomerations. That is then to say, there is inherent incentive for reviving into the healthy economy if people shall begin to see developing new lands and infra structures within the new context of economy can actually bestow to them a break they need... ushering in the new beginning. Longing for a piece of cake within 'Metropolitan Economies' is a curse which; in order for many to break away from its enticement, they ought to soul search well enough. All the present economic system needs be revamped systematically... it can be a gradual and silent breaking with the past yokes of 'capitalistic infer mentality' to create a room for the new lands of freedom and liberty through SES methodologies.

    SES is the 'WORD' factor in boundless womb of 'Mother Economy'; thus the beginning and the ends are not 'enemies' in forming entities; rather through that duality; regeneration is the key for 'figurative sustenance'. Special ratio of Patrons vs. Workers, a prominent feature in extrinsic organization pattern, tend to maintain that more people must be recruited into blooming SES enterprises—in organic units, without concerns of cutting employment in order to fixate profit margins. The 'word' implies the seed template/matrix for the all manifested SES enterprises which shall have to reign as inalienable principality; for SES’ are seed order of 'Trinity' which is the principality of the Universal activity. Just as it is;Intelligence is an inherent property to the entire cosmos, a 'subtlebreath' and 'order seed' animate each and everything in this universe prescribing 'cycles of Life' and 'intelligent-able activities'. Living in a living world, all of us find ourselves to be exacted by 'inalienable' influence to march with days and seasons--which makes our 'times'; and also catalyzes all of us to learn and 'grow' in our consciousness. Learning too comes in packages of form--when eventually; man comes to comprehend the secret of 'Trinity'. Each learning impregnate one for other vaster learning... Making the only thing which matters in life is the joys of life through learning and Enlightenment.

    Mother Economy is a spatial phenomenon. It is similar to the unbounded function of Love. Until today, men do not figure out what love is because they tend to identify themselves with 'sectional' part ofit-- as the 'pulls' and 'attractions' of the opposite genders/duality. Love has intrinsic 'Trinity' and not duality is it is apparently perceived. It is close to creating and preserving yet subtly balancing intrinsically elements within itself which can also be organic capsules of 'Trinity'--microscopically and macroscopically. That is the way the universe stands as fractal and holographic in all its inherent dimensions or densities. Love is the boundless womb as it is with the Heaven which hosts the Stars and Planets yet when such vast emptiness comes to contact with the form; the Mother principal takes care of all forms; providing the form with 'forces' to organize the infinity existence of 'spherical dots' and'strings' of the material existence. That love is ever sufficient to itself... ever inexhaustible to animate the 'Law of One'.

    The mystic inclination of SES finds the same ground with the perceptionof the seers way back even into the days of antiquity. In Greece for example, it was the contention of Aristotle that the world at large can be comprehended by empirical determination to study 'visible' and tangible things--which has been a benchmark for a scientific analysis, yet at the same time back then; it stood against the 'unfounded' supposition of Plato who was proposing that--it is the Heaven which governs everything in its subtleness. It was a classic dichotomy in the pursuit of Knowledge and Wisdom; nevertheless both of them were partially correct. Aristotle went on to compose a collection of literary works which came to be compiled as 'The Organon' which of course stressed on methodologies of logic and validity of the proposed statement—syllogism; but the works of Plato, just like in the case of Socrates; had secretly drawn many thinkers who were not satisfied with rational objectivity and its futileness to yield higher 'aestheticism' and romanticism in knowledge and wisdom. Even when Sir Francis Bacon came along with his novel conception of the 'Inductive' methodology in acquiring the knowledge of things; in effort to abhor prejudice in many early scientists who took heavy pursuit on magical alchemy; still Bacon did not hit the core essence of knowledge and wisdom. Of course he did a remarkable service by channeling early scientists into the path ofexperimental science—he simply introduced a 2D orientational capability in scientific observers-- in contrast to 1D capability of Aristotle. Indeed it was revolutionary step, thats why-- it is no wonder he later compiled his work into a single title 'Novum Organum'--the New Organum. One man from Russia, P.D Ouspensky was dissatisfied with both literary works of Aristotle and Bacon. Having traveled to the East and apprehended many extra ordinary phenomenas with mystic people; he resorted into writing such a work which shall include the 'Extraordinary' dimension of Life. Using higher dimensional Mathematical preponderance of Kant, which were popular at his time, P.D Ouspensky wanted to establish the meeting of Mathematics and Consciousness in metaphysical ways. P.D Ouspensky produced the famous 'Tertium Organum', a marvelous work which tried boldly to couple science with mysticism. At the climax of his assertion, P.D Ouspenky was not deterred to even mention 'Christ' as the hyper dimensional realm of all physicality. Unveiling the metaphysical implication of the Christ factor. P.D Ouspenky hazily tied up the understanding of 'Christ Nature'--the work that, I, thewriter, feel compelled to consummate. From the certain saying of mystic apostle Paul, P.D Ouspensky audaciously cited the passage which is worth to quote here again:


    "And swear . . . THAT THERE SHOULD BE TIME NO LONGER."
    REVELATIONS,X. 6
    "That ye, being rooted and grounded in love may be able to COMPREHEND with all saints
    what is the BREADTH AND LENGTH AND DEPTH AND HEIGHT."
    Paul the Apostle
    THEEPISTLE TO THE EPHESIANS, III. 18


    The mystery of Time and Love, was one way of P.D Ouspensky to propound and epitomize the mystery of Christ.

    It is my essential understanding and comprehension: that which is referred as Christ in that sense of Paul is the 'Universal Love'. Being grounded in Love as mystic Paul suppose is the gnosis which reveals the spatial nature of such love—if he could be living today Paul, would probably speaks it terms of fractal worlds and the universal hologram. It is no accident that the word Hologram descends from literal translation 'Whole writing' in Greek. Yes it is related to light; and yet also the order of light emanation to support 3D projections. Suffice to say, all that Paul wanted to hint was probably the fact of Love being Spatial, having 'Three dimensional Nature'. If one has to comprehend this, s/he has to find the keys for the ‘extraordinary illumination' which will elevate him into a new potent man—so as it is with the essential message of Paul; becoming the 'New Man. P.D Ouspensky couldn't figure out the riddle of 'time' as he was not perceptive enough of 'Trinity'. Should he have been stepped into this direction, his whole work was to be revised and rewritten anew to cover the nature of all revolutions and evolution of intelligent-able things, psyche and archetypes of all 'singular psyched' entities in the primordial and oceanic light of ALL conscious awareness. Finally he could had even proposed the ways of healing for all occasional ills in organic entities. Thus it has been my interest to culminate this quest of creating instrumentations of learning—Organums, by writing yet other Organum for the 21st century. SES is the result of such efforts.

    Mother economy is the imminent predecessor of practical anarchism. Just like Paul again had a prognosis for advent Christ restoration in human society someday ahead of his time. For ages humanity has sorted instituted modes of political functioning as lacking. No man has evercome up with adequate knowledge suitable for human organization which shall vivify peace, harmony and sustenance in general social consensus. In as much enlightenment thinkers had conceived the notion of 'Liberty'; so much was not pondered substantially. Origins of the depictions of 'Lady Justice' statue might be somewhere in Egypt where there was mystic and secular traditions of the 'Law of Ma'at', for there was a time it stood for 'Truth', Justice and Order within the society and it was deified. Statue of Liberty is likely to be the derivative of 'Libertas', the Roman goddess of Freedom in ancientRome. The 'Torch' and 'Tabula Ansata' is the old fashioned way of denoting 'knowledge' which restore order by balance; and the light of consciousness represented by torch. It may appear strange that some men of the past happened to know the feminine nature of creative dynamism; Such is similar to the conception of SES in the economies of Love. Christ is Love—Love Divine; nevertheless it has to begotten in the new light. Love and Word impregnate all to bestow a sense of Order, Balance/Justice and power to generate ALL in that fashion which manifest itself again and again; in the manner of rhythms as well—which is the Truth. Justifying the Christ implication of being A Way, Life and TRUTH. When this finally penetrates the psyche of humanity—they will drop their old ways and embrace new identities as individuals who are ever guided from the within; yet to ever find harmony within the explicit order as well. Enlightenment implies living in the light of Truth thus meeting the uninterrupted sustenance of all and everything within the 'Word-Fashioning'. Thus in the coming days government orders will find their systematic displacement and exit; a new sense of governance shall ensure in which feminine characteristics will take charge predominantly. Again a ratio of 2:1 in gender occupations will hit the resonance of instituted order... A complementary role shall be played by Education streams which shall be male in characteristicby ratio 2:1 in gender occupations.

    Social Entrepreneurship Synthesis is the evolutionary step in human development; moving beyond fallacies and dogmas within the prevalent institutions of men and women; Enlivening human social welfare into such order that even the most trying 'Third Way' policies would not attain to the goal. Being beyond the debated dichotomies of capitalism and socialism, still garner it worthiness to be dubbed the 'Social Entrepreneurship Synthesis, A 21st century Organum on the Third Way'--a solution surpassing the opposite extremes of 'sectional' percept-ability of present masses.; Instrumentation for the 21st century--a road way to the grand epiphany of the 'Golden Age'.


    One Love
     
  2. b

    busar JF-Expert Member

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    Jan 15, 2012
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    I will study more on this emerging theory
     
  3. mose

    mose Member

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    You are welcome Busar...

    Not a theory, really ;) rather a new paradigm in economics.

    You can ask anything along the way of your acquaintance with this; will love to see myself being of help by elaborating what is possible :).

    Maongezi kwa kiswahili nayo ni sawa tu--labda katika kupita kwa muda haya yote yatakuwa yamezungumzwa kwa kiswahili pia.

    Kwa Kiswahili ni mtingo wa mawazo/fikra juu ya Uchumi Mama--Usanisi wa Ujasiriamali wa Kijamii... Na huu ni uwanja wa kupandikiza mawazo mbegu mapya juu ya mawezekano wa mabadiliko ya sura ya uchumi mpya wa Dunia na dharula dhidi ya kuanguka kwa Ubepari na mifumo ya fedha ya dunia ya sasa.

    Karibu tena,

    Upendo
     
  4. Michelle

    Michelle JF-Expert Member

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    Umeeleza kitaalamu sana mkuu, ni jambo zuri ila nafikiri unaweza kueleza kwa lugha ambayo hata tusio wataalamu tunaweza kuitumia social entrepreneurship katika maisha yetu ya kila siku....

    Nimependa sentensi hizi, "With the right balance and understanding man may learn to find joy in small things in as much as he can find such in big things. Happiness is the culmination of Joy... Joy is the fountaining sense of delight towards accomplishment. Succumbing to the so called 'community involvement' and welfare development is the characteristic of today's society which lacks wisdom to harmonize the concept of work and service to mend the adverse economic toil. Neither do the politicians nor scholars of today figure out the key to wisdom".
     
  5. MAMESHO

    MAMESHO Senior Member

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    lugha za kisheria kibao....duh!
     
  6. kikahe

    kikahe JF-Expert Member

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    Mh! Kazi ipo
     
  7. mose

    mose Member

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    Michelle, upendo, nashukuru kwa nasaha.

    Utaalamu? Labda ni mazoea kwangu na kutozoeleka kwa mwingine; naomba radhi hata hivyo.

    Usanisi ni vile kuiendea hadhi ya 'kufanyizia kati' viwili vyenye kuonekana kama kukisigana ama kukinzana. Pia Usanisi ni neno lenye kuingiliana na ile maana ya mfano vile 'Usanisi wa mwanga wa Jua' katika mimea ili kufanya 'chakula' chake--kuwa kwamba, toka kwenye dhana ya ujasiriamali ili kunasibu matunda yake kifaida za kifedha; hili katika ulimwengu wa leo huweza kusonga hadi penye mifarakano ya kiustawi wa jamii(Kujengeka kwa matabaka ya wenye nacho na wasiyonacho, mabadiliko hasi) HIVYO ule ujasiriamali wa kijamii kwa misingi ya kutumia rasilimali watu, matukio na mengineyo ili kunasibu mabadiliko chanya kijamii, unaweza kutangamanishwa na huo uliotangulia kwa mbinu-kazi niliyoiita 'Usanisi wa Ujasiriamali wa Kijamii'.

    Zaidi Usanisi ni kupelekea maana pia kuwa mfumo wa uchumi ulio nusu nusu* unaweza kupata 'Uzima' ama maana yenye kujitosheleza ikiwa namna fulani ya kuakisi 'Mpango-Mbegu' wenye kuweza kuongozea mtiririko wa vitendo wenye utangamano utamulikishwa katika mwili wa uchumi ili kuongoza katika mpangilio fulani usioishia kubaya... Basi 'Mpango-Mbegu' huu wenye kugusiwa ndiyo muktadha wa Kanuni za kusimamisha kinachotajwa ni 'Uchumi Mama'.

    Mawaidha yaliyowakilishwa hapo juu ni katika kupambanua sura ya mambo na mienendo inayokadirisha hadhi ya uchumi mpya na mbadala kwa huu uliopo sasa unaosifika kwa kupewa jina la 'uchumi wa Soko Huria'.

    "With the right balance and understanding man may learn to find joy in small things in as much as he can find such in big things. Happiness is the culmination of Joy... Joy is the fountaining sense of delight towards accomplishment. Succumbing to the so called 'community involvement' and welfare development is the characteristic of today's society which lacks wisdom to harmonize the concept of work and service to mend the adverse economic toil. Neither do the politicians nor scholars of today figure out the key to wisdom"

    Within that particular choice of expository words lies the spirit of the whole economic synthesis... Many Thanks for your appreciation to that--in the form of liking that which has been brought forward ;)

    Blessed Love

     
  8. Michelle

    Michelle JF-Expert Member

    #8
    Jan 16, 2012
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    Nashukuru Mose, atleast nimepata concept kwa lugha nyepesi kuhusu social entrepreneurship, nimeelewa social entrepreneurship inalenga kutumia rasilimali watu kuleta mabadiliko ya kijamii. Focus ya social entrepreneuship ni kwa jamii na kuongeza ubora na ufanisi wa rasilimali watu. Nitaisoma zaidi kwa internet, lugha ya wanauchumi ngumu sana.

    Be Blessed too.
     
  9. Roulette

    Roulette JF-Expert Member

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    Mose ulipotea sana, I missed you. Ngoja nisome alafu nitoe maoni...
     
  10. mose

    mose Member

    #10
    Jan 17, 2012
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    Some words of elaboration from a separate line of conversation...

    Brother Olu, I would rather dissect the nature of prevalent institutions today in order to determine their inherent inefficacy...


    Democracy is a mockery not just today but is has been so for millenniums. With the nature of government establishments and ideals behind institutions of nation-states evident within the contemporary global culture; democracy is unattainable--swindled by government systems through political machinery and all other separative stances lingering on self/group identities adhering upon a certain ideal, cause/privilege as noted also by Maj. Chukwuma Kaduna Nzeogwu.


    Democracy can be a process as much as it can be a sort of an instituted order... If it is process how does it assume its course? For ultimately the goal of democracy is assertiveness and expression whether it is related to an individual or group of individuals. When the society comprises of individuals with separate interests there is usually a clash of political will--In America for example, Republicans exist because of the Democrats and vice vesa... And the republicans stands upon the 'Ideal' of America as a body to safeguard certain interests even if may well mean to go against voice of many others who experience the other side of the established status quo... In England there are Conservative and Labor Parties... In other Countries probably Socialist parties vs Conservative and the beat goes on. Certainly in this fashion, Democracy is always at the mercy of sheer political wheels--a trying institution of order. For institutions are functional groups of individuals that are invigorated with certain ideals and influence so as to assert their further causation. Institutions exist in spatial context... it is always like one within the other; one trying subvert and convert elements within their sphere of influence; the other side operating with tendency of allowing to be influenced or subjugated...


    Out of Ideals, breath out rudimentary thoughts which may captivate and orchestrate drama in human circles field as thinking patterns, opinions and feelings... Naturally it is the thoughts and sensations which lead people to mold organisational patterns... With time those organisations yield systems under the tapestry of norms and traditions; and if the Ideal was erected in the false Premises; don't expect all the consequent establishments to be perfect... And this arrives to the base of my proposed solution regarding the 'doggy doggy' world of today--We must be aware of probable false/wrong Ideals regarding who we are and what is the purpose behind our existence here on Earth; even lacking the charm to sort out or discover the essence of human nature in the grand scheme of the Cosmic life will always defect our ideals into misconstrued conceptions over the essence of the 'perfect order'.


    Perfect Ideal is the TRUTH of all life... and is rare; for it can never be a Thought exclusively; their must be a Feeling to it... If Truth cannot be conceptualized adequately then through patterning it can be harnessed and realized so as its essence can be imbibed into prepared vessel, order or organ. So it can become self evident in its own accord and vivify its truthfulness. This is the way I have conceived the new paradigm to reinstate the world order in this 21st century... Democracy in vague and unstable institution because it is incomplete in its very essence... When it is integrated in new pragmatic displacement, in an effort to exact it with the universal truth, it will yield the 'twin' essence of what I as a man refers to Technocracy and Meritocracy. Then after that, it can be realized what we have been struggling to understand as 'Perfection' is nothing but a song of 'Rhythms and harmonies'... You can never fathom a perfect thought--a perfect ideal... It is an impossibility. Therefore ultimately Order is possible through patterns which come and go in Rhythms and Harmonies... Another interesting realization is that, Patterns unceasingly organizing in rhythms and Hamrmony always vivify the vitality in death and rebirth... which is in a way--a transcendental mechanic inherent to the whole cosmos...


    The Cosmos has a rhythm and reorganize itself in a mysterious 'Breaths of Life'; only Organic patterns may reverberate to such Breath of Life so in it they acquire perennial existence and sustenance... Such is a Holy Breath and when economies can be patterned and fashioned in certain order, we can attain to new form of Economy which won't recess or depress... That is what should come to be known as the typical 'Mother Economy'. If we can come to mend the present economic toil we can systematically abolish class struggles and class warfares--dissolving the principal grounding of all that dramatize our lives--enterprising and ownership with contradictory final results severing group orientations and interests. In a democratic state individuals is said to have the right to enterprise and subsequently own her/his property which bear his protected recognition within a society--but we all know how greed can grow to its own social demise. Socialists advocate public utility of main means of production or service... But both are incomplete economic determinatiosn resolved in political grounds...


    Social Entrepreneurship Synthesis is the way I as a man propose something beyond Capitalism and Socialism... And this a methodology for the advent Mother Economy. Thereon we can realize both thinking implying that 'Property is Freedom' and 'All Property is Theft'-- supposed by some peers and Karl Max, were rudimentary conceptions bearing the contradictory nature of a progressing economic tapestry... Also, it can be well comprehended that the key to consummating the 'trying democratic institutional order' has the bearing in changing the thinking patterns respective to individuality and Self expression--not necessarily through 'Confrontational Politics'... Changed Thinking Patterns, can change institutions and thereof alter systems and crumble the establishment... The cause must be the Inner Most Truth of all...

    One Love
     
  11. P

    Petu Hapa JF-Expert Member

    #11
    Jan 19, 2012
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    I should admit, it is not yet clear to me the economic structure proposed and its central objective of change. Not because is not clear, rather perhaps the proposed idea is yet foreign to me. Perhaps, I should read over and over again later. However, for now couple of questions cames to my mind!

    0. Is this closed or growing society? How do we balance population growth and distribution to the economic model?

    1. what forces transition from capitalism to merge with idealized socialism?

    2. The Social Entrepreneurship Synthesis(SES) - how different is this conception from social/micro-entrepreneurship using social capital for business investment, which has no social benefit in accumulation or distribution of wealth. The same position, which is on social entrepreneurship.

    3. In this concept what is public utility?

    4. when you refer to patterns what exactly do you mean?
     
  12. mose

    mose Member

    #12
    Jan 19, 2012
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    Dear Petu Hapa,

    As you have least admitted, the questions you've posed indicate vague comprehension of the matter details. Yes--what have presented is an alien conception and one can safely 'certify' that as 'unconventional wisdom' regarding economic matters. Reading over and over may help as you have auto-suggested; but indeed that which has been presented in a fragment from an extensive composition which is the draft dubbed 'Social Entrepreneurship Synthesis, A 21st Century Organum on the Third Way'. It is trying to make first impression of something by disclosing assorted elements of it and from angles of choice.

    I will be adding some materials in this thread hoping doing that will gradually strengthen the picture of what I intend to share in full grandeur. So please, follow the upcoming post...

    Let me postpone an attempt to answer. After some addition, maybe you will gain preciseness and ability to frame your question well enough.

    Bless
     
  13. mose

    mose Member

    #13
    Jan 19, 2012
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    Kutoka mwingine lakini kuhusika na hapa

    http://www.jamiiforums.com/jukwaa-la-siasa/212873-siasa-ya-ujamaa-na-kujitegemea-4.html#post3167807

    Pendo lililobarikiwa Mmoja na Wote,


    Hakika usemi jina 'Ujamaa na Kujitegemea' una msigano wa mapelekeo ya mantiki ya kimaana ya dhana ya 'Ujamaa' na ile ya 'Kujitegemea'. Kama kuna tatizo katika tamko hili basi kiini chake ni Adili kuu la mfikiriko wake.


    Ndugu Julius Kambarage Nyerere hakufaulu kutimiliza maono yake ya jamii mpya ya taifa la watanzania kwa ukomo wa upeo na maarifa yake kwa wakati. Jitihada na harakati zake kujumuisha usanifu wa 'Azimio la Arusha' ni matunda ya uwezo na ukomo wa kubuni vyombo na labda tutaje na Taasisi kwa fikra rahisi rahisi na kumbe uhalisia wa hitaji ni suala tata kuliko idhaniwavyo.


    Hakuna ulazima wowote wa kumsimanga/kushambulia mapungufu ya Ndg. Kambarage Nyerere kana kwamba hata lile kuu aliliojaribu lilikuwa ovu/baya ama mkosi. Kwani lolote alilolifanya likakosa nguvu na pumzi ya kuishi na kustawi linaweza kubadilishwa kwa maarifa na hekima sahihi na basi kuishia katika jaala tofauti. Na kweli kabisa, yeye ataonekana kuwa ni nukta ya msingi kabisa ya hatua tunazopita--kukua na kuimarika kama taifa.


    J. K Nyerere, kama mtu, ipo sehemu ya matendo yake yalitokana dhamira na nia yake yake ya kujitahidi kushinda/kuepuka ama hata pia kukabiliana na adha ya hali mbali mbali za siasa za dunia na tawala katika nyakati zake. Kwa nafasi yake kama mtaasisi mkuu wa taifa changa, nafasi na heshima ya daraja hilo inatengeneza hata uwezekano wa mtu kufanya makosa yenye kuweza kuathiri ustawi wa mapana ya watu na hata kwa vipindi vya mapana ya wakati... Kwa namna hii basi, ikiwa mimi na wewe ni wahanga wa makosa hayo, wito na wajibu wetu ingalikuwa kutambua vikomo vya utendaji na ufanisi wa vyombo kama vile alivyopata kutumia/pitia Nyerere ili kuwa macho na uduni ama uhafifu wake katika kuleta kile chenye kudhamirisha kheri na ustawi kwa mapana ya maisha yetu na hata msongo wa vizazi vyetu.


    Kuna mengi ambayo Ndg. J. K. Nyerere aliyapokea ama pia kuiga toka kwenye mifumo ya wakoloni ikiwemo mifumo ya utungwaji wa Sheria na Muundo wa Tawala. Kati ya matatizo ya msingi kabisa ya kudumaa kwa ustawi wa taifa letu hili la Jamhuri ya Muungano wa Tanzania ni kukosekana kwa Adili adhimu juu ya sura ya Uongozi na Utumishi wa Umma... Jamhuri ni namna ya tawala ya nchi inayojiendesha kwa mtindo wa wanajamii kuchagua wawakilishi katika jukwaa la wenye kupewa madaraka/mamlaka makuu juu ya ustawi wa mipaka yake na ili kulinda maslahi yake. Nyerere alikuwa ni muhanga wa ufikirifu wenye ushawishi wa mitindo ya kuunda tawala iliyofikiriwa rasmi toka zamani miongoni mwa wanafalsafa wa Kiyunani. Dhana ya Jamhuri ni ufikirifu wa Plato kwa udhanifu adilifu wa hatima za ukundiko wa watu wenye kufanya kustawi kwa namna za ustaarabu fulani. Plato alidadavua mengi katika muktadha huo ikiwemo mapelekeo ya dhana za Autokrasia(Tawala nadhifu ya waliotukuka kuheshimika na kuzungukwa kama Jua la Uadilifu), Timokrasia(Tawala za Kiulinzi wa Mali za miliki na hivyo kuendeshwa na Wenye nguvu za Kijeshi ndani ya miliki), Oligaki(Tawala za Wenye Mali kuendesha siasa za nchi kwa ushawishi wa walichonacho), Demokrasia(Sauti ya wengi, hasa baada ya adha na masaibu ya Oligaki) na pia alizungumza juu ya Mdhalimu(Tawala inayofanyika na kiongozi asiye na misingi ila kufanya anavyojisikia hata kwa kutojali hisia za wataliwa)...


    Ifahamike kuwa kwa mujibu hata wa mfikirifu wa awali mitindo hii ya tawala aliona Autokrasia halisi ni 'Nchi ya Kusadikika'--watu wenye uadilifu nadhifu kabisa na nadra kuwepo miongoni mwa wana za watu. Na ikiwa hao wapo, yeye asema, wao ni lazima wawe ni watu wenye hadhi ya kuwa ni 'Wanafilosofia'. Kwake Plato alikuwa ni mwenye magutu ya kudai Ustaarabu wa Watu na Ustawi ni kazi na matunda ya kudra, vipaji na karama zinazong'ara kutoka kwa wale wenye unadhifu katika hadhi ya utu wao. Katika kazi yake ya 'Jamhuri', Plato anasema vile pia--ustawi wa watu huja kwa neema ya fahari ya 'Mbingu'; lakini ndicho kitu ambacho wanafalsafa wengi wameshindwa kuenda sawa na Plato... Wamependa mantiki ya mawazo yake juu ya miundo ya dola lakini hili la 'Utangamano' ujao na fahari ya Mbingu kuchocheo na kunawirisha ustawi wa watu imekuwa ni sawa na 'hoja isiyo na mshiko'... Kulalia upande wa yaliyofichika--'yenye kutoka juu', na vile kuishia kuhisika; ndiko kuliko leta umaarufu kwa mwanafalsafa mwingine wa kiyunani afahamikaye kama Aristoto. Ni Aristoto aliye ni baba wa sayansi yote ya magharibi kwa kuwa alikuwa ni mwenye kupaza hoja ya kuwa mambo mkubwa katika maisha yanaweza kueleweka kwa misingi ya kuelewa vile vile vidogo vidogo vinavyojenga kikubwa... Na yeye alikanusha muktadha wa yasiyodhahiri. Ni yeye alikuwa ni baba wa visomo kwa minajili ya udadavuaji wa mantiki katika kutengeneza kweli kuu ya mlolongo wa kauli za mashauri--siloji.


    Sasa ni kwa namna hii ya upangiliaji na uchukuliaji wa dhana/hoja kwa minajili ya mantiki mtu anaweza kudai 'Ujamaa na Kujitegemea' haiwezi kuwa Kweli moja. Je, hii ni kweli kabisa kabisa? Katu! tutaliingia hili tena upya katika mwendelezo wa mmuliko huu.


    Kisomo cha Aristoto kimetawala kwa kipindi kirefu mpaka siku za Francis Bacon. Kazi za Aristoto zilikusanywa na wanafunzi na wasomi wa mlengo wake na kupewa jina la Oganoni--chombo cha utumikivu wa kupata maarifa ya kweli za jambo. Bacon, mwanafalsafa wa kiingereza(22 Januari 1561 – 9 Aprili 1626) ndiye miongoni mwa chipkizi wa sayansi ya majaribio na namna za kusimamisha kweli za jambo. Siku za Bacon ni zile ambapo kulikuwa na utamaduni wa watu wengi kufanya majaribio ya kialkimu(Kemia ya kubadili dutu moja mfano chuma cha kawaida kuwa dhahabu); Yeye Bacon alikuwa na maono ya Mapinduzi ya Kisayansi na labda aliona nyakati zake ndio mwanzo wa era mpya ya wanadamu kustawi kwa ujuzi, ufundi na maarifa na kuachana na lindi la ujinga, kasumba na kusadiki mambo yasiyothibitishika kivitendo vya uchunguzi. Kwa hamu yake ya kufanya linalowezekana ili kunasibu jaala mpya, si tu aliandika kitabu kilichopendwa sana katika siku zake; chenye kuwasilisha picha ya ndoto na mapendezo ya ulimwengu mpya lakini kwa hakika kazi ilikuwa ni msingi wa kuchongea mpangiko mpya wa ustaarabu na ustawi wa makundi ya watu. Haya aliyaweka katika kitabu kilichoitwa 'Antlantisi Mpya'--Antlantisi ya zamani kuwa ni Bara la Kufikirika linalodhaniwa kuzama katika bahari Antlantisi miaka makumi elfu kadhaa kutokana na maendeleo ya juu sana ya kisayansi yalichokua mkondo mbaya na kuishia kwenye maangamizi yake. Plato ni mtu wa kwanza kuzungumza juu ya Antlansi, na neno lake kuingia katika masikio ya watu wa magharibi; katika mkondo mwingine wa mambo usiyo maarufu miongoni mwa makundi ya watu, sehemu ya jitahada yake ilikuwa ni kuibua baadhi ya maarifa yaliyopotea kutoka siku za Antlantisi.


    Bacon alikuja na ufundi wa kusimamisha kweli kwa minajili ya kitendo kinachofahamika ni 'uambukizaji kweli'. Kwake alisema Kweli moja inaweza kukubalika kuwa hivyo ikiwa orodha ya kauli inakidhi kudhanifu kweli nyingine mpya kulingana na mazingira yanayoweza kushahibiana kote. Mfano, Mvuvi wa kwanza kamtoa samaki kutoka ziwa Victoria, Mvuvi wa pili kamtoa samaki kutoka ziwa Tanganyika na Mvuvi wa tatu kamtoa samaki kutoka ziwa Nyasa basi kutoka na hivi kauli hizi tatu tunaweza kujenga kauli moja zaidi yenye kugusa mazingira ya kauli zote zilizotangulia--Ziwa Nyasa, Ziwa Victoria na Ziwa Tanganyika kote ni kule kwenye kuwa na Maji; Basi kuunganisha kauli zote kwa mazingira haya tunaweza kujiridhisha kusema Samaki wanapatikana toka kwenye Maji... Hii ikiwa ni kauli inayochulika kuwa ni kweli kwa minajili ya 'Uambukizaji kweli'.


    Kushamiri kwa Sayansi na Taasisi zake kulileta changamoto zaidi kwa sanaa nzima ya utazamaji na usimamishaji wa kweli za jambo/mambo. Sayansi ni maarifa yapatikanayo kwa utizamaji, ufanyaji wa vitendo vya majaribio na kuzijaribu kweli zinazoongelewa. Ni utizamaji na vitendo vya uchunguzi vinavyofanya sayansi ya leo isiwe mbali sana mbinu zilizoanzishwa na wayunani wa zamani. Ni maendeleo ya utunzaji na mabadilishano ya habari, yamechochea kasi ya kuchachuka kwa maarifa na uborekaji wa visomo. Dimensha ya 'maarifa yaliyotumika' imekuwa ni nguzo kuu ya maendeleo na ubunifu miongoni mwa wale waliopata kuwa na taasisi za elimu ya sayansi na jukwaa la mabadilishano ya maarifa na ujuzi--Nchi za Magharibi katika hili zina historia ya kipekee. Na tekinolojia ni msingi wa mabadiliko ya kiustawi yajayo na ufundi na ujuzi wa kutumia nyenzo maalum na zilizoendelea katika kufanikisha kazi kwa ubora na hata ufanisi kuliko wakati wowote kutangulia ambapo hakukuwa na maarifa ya kutosha.


    Ndg J.K Nyerere alivyoachiwa hatamu za uongozi wa nchi na wakoloni, jambo moja ambalo mazingira hayakumpendelea kabisa ni kukosekana kwa utaasisi wa visomo ikiwemo maarifa na ujuzi kwa skeli isiyofananishika na maendeleo ya viwanda na matunda yake kama ilivyokuwa kwa nchi zilizopitia kunyonya makoloni. Tatizo halikuwa kwa Tanganyika tu, ilikuwa sawa kwa Afrika nzima. Aliyenyonywa hawezi ghafla kuinuka na kuenda sawa na yule aliyenyonya wenzake. Ni mahala palipotaka maarifa, mbinu na busara makini--Mwalimu Nyerere yumkini alijitahidi kwa maarifa na upeo wake wote lakini jitihada zake hazikuwa za kulinganishwa na shinikizo la ukoloni mamboleo ulioandama na mataifa machanga ya Afrika kwa mfano. Isingelikuwa rahisi kutatua matatizo ya Tanganyika, baadaye kuwa Jamhuri ya Muungano wa Tanzania kwa kubebea ndani mifumo ile ile ambayo wanyonyaji wamepata kuijua na hata wao wenyewe kutofikia 'Demokrasia' ya kweli miongoni mwao. Amerika kwa mfano, siku hizo zilikuwa ndizo siku za mapambano ya harakati dhidi ya ubaguzi wa rangi... Taifa linalojichukulia eti kuwa na katiba bora kuliko zote duniani kwa zaidi ya miaka 200 leo hii!


    Ndg Nyerere kwa taratibu na madaraka yake alitangaza Tanganyika kufuata siasa na sera za kijamaa kwa kuwa alikuwa hapendezwi na alichokuwa akishuhudia wakati wote juu ya ubeberu wa taifa moja dhidi ya lingine. Labda kwake Uhuru wa Nchi ilikuwa ni hatua moja ya kubadili sura ya mambo; lakini kwa hakika huo ulikuwa ni mwanzo wa mengine tata kama si magumu kabisa. Ujinga, Maradhi na Umaskini lilikuwa ndiyo kiza cha awali cha taifa letu changa. Ingaliwezekana vipi kupambana na hivi vitatu na huku kujitahidi kujinasua kwenye jinamizi la ukoloni mambo leo? Nchi ingaliwezaje kujijenga na kujinasibu aghalabu kwa ahueni fulani kwa kufananishwa na maendeleo ya nchi zilizoendelea ikiwa haina hata mtaji wa kufanya biashara mataifa yenye kujizatiti hadi basi tu kutafuta ziada kwa kufanya na biashara mataifa hohehahe? Sisi tusio na kitu tungaliweza vipi kupanga bei ya bidhaa zetu katika soko la kimataifa na hali uchumi wetu ni mchanga na tena mbele ya ule ulionona kwa kunyonya--ni kama 'choka mbaya' fulani? Kwa kuwa ni ada ya mnyonge kukosa haki katika ulimwengu huu uliojaa uhuni, hila na magirini.


    Kuja kwa Azimio la Arusha ilikuwa ni mwendelezo ule ule wa kujaribu kujitutumua katikati ya dunia ya wanyang'anyi na wahuni wenye kutinga kwa sura za 'kishikaji' kwa kuwa ni rahisi kwa nchi changa kama Tanzania kujiona na yenyewe ni nchi miongoni mwa nchi nyingine kama Uingereza kwa kuwa na yenyewe ina viongozi wenye majina sawa--huku kuna Waziri Mkuu na kule kuna waziri mkuu, hapo kuna Gavana wa Benki na huko hivyo n.k... Miundo hii kitawala imepotosha wengi toka kote kote--kundi la watawala na lile la watawaliwa... Kwa kuwa hakuna kitu kibaya kama kuwekeana imani na kumbe wote wawili hamjitambua aibu yenu ya maigizo mbele za wajanja wenye kuwachora na hata kuwachezea.


    Jaala ya Tanzania ilikivaa kimeo toka ilipojipatia uhuru; Ni vigumu kusema kuwa Tanzania kwa mfano tumepata kuwa na uchumi halisi... Kwangu mimi Tanzania haijapata kuwa huru kiuchumi toka imefanyika... Hii si kwa Tanzania tu, ni sawa sawa kwa mataifa mengi ya duniani kuanzia Bara la Afrika hata Amerika ya Kusini. Nchi zote zilizoanza kwa kutegemea misaada ya aina fulani ziliingia mikataba mingine ya kinyonyaji na kutawala kiuchumi. Ikiwa nchi mbili zina madaraja mawili tofauti ya hadhi na ukubwa wa nguvu za viwanda, ni vigumu pakawepo na mabadilishano ya haki ya mazao ya bidhaa na huduma.


    Ujamaa na kujitegemea ilikuwa tamko la kishujaa kama si kizalendo lakini ukosefu wa daraja sahihi la maendeleo ya visomo, ufundi, ujuzi na zaidi viwanda ilikuwa inafanya hayo kubakia ni fimbo ya mbali... Na kuna mwanya wa kuweza kusema ni rahisi kwa wenye madaraka na mabaraza ya maazimio kutaasisha vyombo na hali raia wengi hawajawa na namna ya kukamatia maazimio hayo na hivyo kufanya jitihada zenye kupwaya. Siku za Plato walikuwa wanazungumza juu Jamhuri na 'uwakilishwaji', siku hizi tumegundua hilo pekee halitoshi--kuna ushirikishwaji... Mianya ya miundo ya uongozi na madaraka ndiyo imeleta utamaduni na mshughuliko wa wale tunaowatumbua siku hizi kwa kuwasema ni 'wachumia tumbo'.


    Dhana ya Jamhuri nayo ina vikomo vyake vya kiufanisi kulingana na muktadha wa upeo na uelewa wa wastani wa wanajamhuri wote. Hii inakidhi kusema hakujapata kuwa na Jamhuri yenye ufanisi hapa duniani--ikiwa hiyo itawadia, sura ya tawala haitakuwa na mbainiko wa viongozi/wenye madaraka na raia. Hiyo itakuwa ninamna ya utangamano wa jumuiya za watumishi na wale wenye nuru ya kumulika miundo na mienendo ya jamii ili kuingazia njia zake--watumishi watakuwa ni watunzaji wa mapana na vizio vya milki. Na hivi siku za mbele hakutakuwa na katiba kama za leo, naam na hakutakuwa na 'Mihimili Mitatu ya dola'.


    Awamu ya kwanza ya uongozi wa Jamhuri ya Muungano wa Tanzania ilishindwa kuleta maendeleo katika kasi sahihi kwa matatizo ya kiufundi na pia uchanga wa fikra za kujenga taifa pasipo kusahau hujuma za kiuchumi toka nje ya mipaka yake. Nchi zote zilizoendelea huwa ziko radhi kusaidia nchi maskini kwa pesa za msaada, tena kwa masharti fulani yenye hata kuhusisha riba katika deni; lakini ni ngumu kwao kutoa siri za maendeleo ya viwanda vyao kwa namna ya moja kwa moja...


    "Kujitegemea kwa mtu mmoja ni kujitegemea kwa nyumba kumi.
    Kujitegemea kwa nyumba zote kumi za balozi ni kujitegemea kwa
    tawi zima. Kujitegemea kwa matawi ni kujitegemea kwa Wilaya
    ambayo ni kujitegemea kwa Mkoa. Kujitegemea kwa Mikoa yote ni
    kujitegemea kwa Taifa lote ambalo ndilo lengo letu."--Azimio La Arusha


    Huu ni mfano wa ufikirifu wa kiaristoto--kwamba kwa udogo udogo waweza kufanya kubwa. Lakini tatizo lipo kwenye dhana ya 'Kujitegemea' halafu katika jumuisho.


    Kujitegemea kamili ni jambo lililo ni muhari; maisha ni namna ya mtegemeano katika sura fulani zinazoweza kubainishwa. Kama vile ilivyo katika mnyororo wa chakula na ikolojia; ndivyo kuna namna fulani ustawi wa viumbe vyote hufuata kanuni za mtegemeano na msawaziko.


    Uchumi ni uzalishaji na ulaji--ikiwa muktadha wa sasa wa mizunguko ya uzalishaji na utafutaji haulandani na Asili basi hakuna ustawi endelevu kama vile tushuhudiavyo katika ikolojia--elimu ya viumbe na mazingira. Katika Uzima kamili wa dunia na viumbe vyote, viumbe vyote hutegemea Ardhi na Nguvu za Jua ili kupata ustawi endeleveu; kama uchumi wa dunia ya leo ungekuwa 'kamili', kusingelikuwa na mapishano ya madaraja ya ustawi. Mapishano ya leo ya madaraja haya ni dalili ya mivutano, misuguano, msotoshano, mpotoshano na utengano 'usio wa asili'. Kwa kuwa Asili tayari ipo wazi kwa wote--labda watu wenyewe kwa wenyewe wanachezeana shere? Labda watu wananyimana? Wanapelekeshana? na hata kutesana? Asili ina kanuni moja kwa sheria yake sawa kwa wote--michezo yetu ndiyo mauti yetu ikiwa hatutaki kuzinduka na kujua na kutii njia za uzima na utangamano wa yote.


    Tutaangalia nafasi ya Taasisi na Mifumo katika kule kutusokomezea kwenye mauti kwa michezo yake inayoonekana ni sahihi sana kwenye macho ya wanadamu na kumbe ndiyo njia ya mauti.


    Uchumi kwa asili kabisa ni mabadilishano ili kujikimu katika sura ya ustawi wa kila siku. Neno la uchumi kwa lugha ya kiingereza, economy, linatokana na neno la kiyunani kumaanisha 'mambo ya nyumbani--okonomania' yaani kumaanisha kiini hasa cha mabadilishano ni kujitosheleza katika nyumba/kaya... Ili tupate kuishi kuna mtiririko wa shughuli za kila siku unaotafuta mtu kufarajika na neema za maisha. Na hivi kumbe kizio cha msingi sana cha ustawi wa watu ni nyumba--pale ambapo mtu mke na mtu mume wanaweza kukaa pamoja na kuzaa watoto na wao wakakua na basi kuja kuhitaji kufanya makazi mapya ili kubayanisha yale mahitaji makuu matatu ya msingi yaliyo ni chakula, malazi na mavazi.


    Sura na tabia za nchi zinafanya uwezekano wa mazao sawa sawa, vile kusema kana kule na huku; yenye kuja na watu wenye kuishi juu yake kuwa ni muhari pia. Ndivyo hivi katika visomo vya jiografia huja habari na kweli kuhusu watu wa maeneo mbalimbali kuwa na mgawanyiko wa shughuli mbalimbali. Rasilimali ni chochote kile ambacho mtu aweza kukitumia katika mchakato fulani na basi hicho kuwa sehemu ya msingi wa yeye kuboresha mazingira yake. Katika sura ya mabadilishano mapana hata kisichoweza kutumika kinaweza kukusanywa vizuri na kuuzwa kwa wengine na toka huko kupatikana fedha inayokidhi haja ya kupata mali/bidhaa toka mahala kungine.


    Rasilimali hufungamana na upeo na vipawa vya utambuzi. Mtu aweza kuwa na vitu kadhaa katika mazingira yake asijue kumbe vinaweza kutumika hivi ama vile-- na hivi kuweza kubadili ubora wa mazingira yake ya kuishi; na basi hivi hivyo vitu vitakuwa si 'rasilimali' kwake kwa wakati; mpaka yeye ajifunze ama kutaamulika kwa muktadha fulani... Katika ngazi ya usawa, mapana na upande wa jambo hili ndiyo tunaitambua Elimu kama shughuli adhimu katika kuchochea ujuaji-- kudumisha maarifa na kutunza muktadha wa kuelimika zaidi katika utambuzi wa mtu. Hakuna haja ya kupamba shughuli ya elimu kama ni 'funguo ya maisha' ya mtu... Funguo hasa ni 'dhamira' ya mtu katika kuona umuhimu wa kujifunza na yale 'makusudio' yake katika kutafuta mbinu za visomo--kuufaa ustawi wake. Na hapa ndipo tunaweza kupata tafsiri rahisi ya maendeleo... Kuchachuka kwa dhamira ya mtu kunakogeuzwa ni harakati za kuabadili mazingira yake kwa 'upeo' na 'imani' yake juu ya jambo fulani... Kwa kuwa ni fanusi--kile katika lugha ya kiingereza hutajwa ni 'function'; ya imani imtiaayo mtu tumaini katika juhudi na bidii, ama hata kwa sura ingine, tumaini la mtu katika ule uvumilivu na ustahimilivu. Na hivi fanusi ya elimu pia ni kutimilisha udhanifu wa mtu kusudi tumaini lake lisiwe ni bure... Kwa kuwa, Imani ya mtu ikijishikiza katika uadilifu wa kimawazo ulio katika sehemu ya ukweli unaofanya mambo, basi mtu mwenye imani anaweza kuvuna matunda yenye kheri na ubarikika kulingana na imani hiyo; na ikiwa imani haiko katika uadilifu wa kweli mtu huja kuvuna matunda mabovu ya hasara kwa uvumilivu, ustahimilivu, juhudi na bidii zilizokuwa ni batili...


    Rasilimali ya mnyonge si umoja hasa--ni minajili ya kuunganika katika kufikia ngazi na hadhi ya daraja la ustawi kwa mbinu na maarifa sahihi; si idadi tu ya watu.


    Muktadha wa Elimu na Imani hauna budi kumulikwa katika kutokomeza ile sumu ya Utaasisi Mbofu na Michezo mitupu isiyo asili ya mwangaza halisi--ule wenye kuweza kukomboa watu toka kwenye 'harakati popo' za mikumbo na sarakasi za mifumo. Kwa kuwa mifumo yaweza kuwa si kitu ila tu vituo vya Ujinga.


    Taasisi ni jumuiko la watu lenye kufanyika kutokana na ushawishi wa fikra na hisia juu ya jambo fulani na basi hilo lipo katika kuendeleza ama kusambaza mbegu za hayo mawili kwa ushirika na michakato yake.


    Ni kitu 'Adili' juu ya watu lenye kuweza kusababishia Utaasisi, kwa kuwa Adili huchochea maua ya fikra yaliyo madogo madogo katika vichwa vya watu ambayo huweza kuongoza kwenye usumaku wa kuunganisha watu katika kikundi cha namna ya ushirika--kulingana na upeo na nyenzo na maegemeo ya mnyambuliko wa jamii husika. Kama yalivyo maua ya fikra ndivyo vitendo, michakato na pilika za watu zinaweza kujirudia kwa namna ya mpangilio ule ule siku hadi siku, mwaka hadi mwaka, miongo hata miongo na basi hata vizazi hata vizazi. Ujumla wa kufanyika ua/maua ya kimpangilio fulani wa ushirika ndiyo huja kuzaa Mifumo; kwa neema ya Mila na Desturi. Mila ni utaratibu wa vitendo vinavyorudiwa rudiwa na kudumu kwa vipindi virefu na desturi ni mapokeo. Desturi hubebea ndani yake usumaku wa matendo--ilivyo kwa hadhi ndani yake yenye namna za 'hisia' na hata 'Ujumi'. Basi kuna taasisi zinazokaribia asili ya mambo kama vile 'ndoa na uzazi' na kuna zile kufanyika kwa kusababishia mambo 'kiuadilifu' kama 'Utaifa'. Ukoo na Makabila ni namna ya lililotangulia.


    Ifahamike vizuri ikiwa Adili la watu ni potofu ama ni lenye kukosa 'Hakika' ya kufungamanishia imani za watu, taasisi hadi mifumo itakayofuatiwa visitarajiwe kukosekana dosari. Taasisi huja kwa muktadha wa moja kuwa ndani ya nyingine kwa mapana ya ushawishi; hiyo yenye kujitokeza ndani ya nyingine kutafuta kushawishi iliyotangulia kwa mapana ya mipaka yake ya ushawishi wa namna ingine. Na hivi matokeo ya viini vya ushawishi na sawa na kusema kutafuta kubadili ngazi na hadhi ya jamii kwa kugusa elementi za mafanyiko wa jamii; na ili pia kuleta 'rangi na utamu/ladha' kwa mapana ya jamii--kuzungumza kishairi. Katika namna ya mienendo ya asili ya maisha na matendo ya mwanadamu, Muktadha wa Mila huendana na kile kinachokuja kuishia kuwa ni 'Mifumo ya Uongozi' na hali desturi huja kuhusiana na 'Mifumo ya Dini'.


    Dini za wanadamu katika nyakati zote hujitokeza ili kukidhi haja ya Uvuvio wa Desturi. Na hivi dini zimekuwepo na wanajamii wote duniani kote kwa muktadha wa ukoo ama makabila; na pale jamii za watu zilipokuwa zimefikia sura fulani ya ustawi, zilikuja namna za dini zenye kuelekeza kwenye muktadha fulani wa uadilifu. Dini za kiukoo na makabila leo huu huhusishwa sana na kile kinachotajwa ni 'Upagani'--lakini hii ni kasumba kubwa mno miongoni mwa wengi. Kwa kuwa dini ni sehemu ya 'Ufunuo' unaoshahibiana na kile tunachokitambua leo hii kama 'Elimu' lakini muktadha wake ni tofauti na michakato ya elimu. Ufunuo ukitangamana na Elimu huleta 'Utaamuliko'--hili ni nadra.


    'Ufunuo' una ngazi na madaraja na hii inapelekea jamii yeyote iliyopokea dini kwa namna za ufunuo wa kuhani/nabii--mtu aliye na hadhi ya kama kiongozi/mwenye madaraka katika muktadha wa 'upande wa kiroho'; kushawishika na mwongozo uhushudiayo kwa mujibu wa 'Ufunuo' wake na basi kuathiri 'Adili' la makundi ya watu na pia mila zao. Kwa hivi desturi ni kupokea dini; ndani yake kuna 'Sheria' na yale yakayofafanuliwa 'Kupendeza' na yale ya 'kukomeshwa' ili kudumishwa. Kwa mujibu wa 'nabii' yeyote na katika nyakati zote, ufunuo wake lazima kulingana na mapana ya elimu na ufahamu wake kwa wakati ili aweze kufanyiza daraja la mawasiliano kwa kile akishuhudiacho kwa wengine ili kushawishi. Na hii inafanya kweli ya kwamba haiwezekani nabii yeyote akakidhi 'mashauri' kwa mapana ya ustawi wa nyakati zote.


    Kama vile viongozi wengine hutafuta madaraka ili kujisikia na kujipendezesha nafasi; mtu yeyote anayeinukia miongoni mwa watu ili kujishuhudia ni nabii--katika nyakati zote; anaweza kuwa na msukumo wa kitu kile kile. Na hivi duniani ni uwanja wa mawili yanayorindima katika nyakati zote--'fahari ya nchi' na 'fahari ya mbingu'. Mtaji wa kiongozi ni milki halafu hamu yake kwa utamu wa madaraka na starehe zake; mtaji wa kuhani/nabii ni Adili la kile ambacho hutajwa kuwa nguvu juu ya yote--'Mungu'; taasisi na mifumo yake.


    Ni kawaida kukuta katika makabila yetu hapa nyumbani, na hata Afrika nzima kwa ujumla, kwa mfano; dini zetu za asili zinafundisha kuhusu uhusiano wa Jua na 'Mungu'; kwa mabila mengi ya kibantu Adili 'Mungu' hutajwa karibu na kusema ni 'I-mlungu/mlungu' kama vile mtu kuwa ni 'Mutu', 'Munu', ntu nk--aghalabu watu wengi watadai huu ni upagani--manabii wengi miongoni mwa makabila yetu walishuhudia hivi; lakini kiukweli ni kasumba na ujinga wa kutofahamu vizuri 'maarifa ya ngazi za ufahamu' na ung'amuzi wa mambo. Kwa mujibu wa ngazi za ufahamu, kilichotajwa na hao wote kilikuwa na usahihi wake; tatizo pekee hakujapata kutokea mtu miongoni mwetu anayeweza kutangamanisha mashauri ya mapokeo ya asili na mfano wa dini za kigeni zilizoathiri utamaduni wetu wakati na baada ya ukoloni.


    Muktadha wa dini ni muhimu katika kuingia kisomo cha utamaduni wowote kwa kuwa kutokana na misingi ya dini za watu na makabila ndiyo huja kile ambacho Walter Rodney alikitaja katika kitabu chake cha 'How Europe Underdeveloped Africa' ni 'Super Structure'--Muundiko Mkuu; kile chenye uweza wa nguvu kuvuvia watu kukaa pamoja, kuchanua, kustawi na basi kukidhi hatua za mabadiliko ya hadhi na ngazi za ustawi ilivyo ni ustaarabu. Muktadha wa adili 'Umungu' ama mungu ndiyo karata dume ya Shupaza inayoweza kuchochea ama kuhamasisha watu kuona dhumuni la wao kuishi kama jumuiya moja. Haijalishi huyo mungu anayefanya adili kuu ni 'kitu' ama ule 'mfano wa mtu'; wastani wa upeo watu hushawishika kukubaliana na mashauri yaendenayo na hilo kwa mujibu wa utaasisi wa dini na mapokeo.


    Ndiyo maana hata katika uadilifu wa utaifa, aghalabu mataifa mengi duniani huwa na wimbo wa taifa wenye maneno 'Mungu Ibariki...'. Lakini vipi ikiwa adili hilo kwa wengi sasa halina nguvu na mshiko kama zamani? Utaasisi wa Utaifa hulazimika mara nyingine katika nyakati hizi kukanusha 'udini' katika sura ya shughuli za serikali... Je, kipi ambacho serikali inaweza kupendekezea kwa watu na ili kuwaunganisha katika hakika na imani juu ya kile kinachotajagwa ni 'ujenzi wa taifa'? Je, ina wezekana utaasisi wetu wa 'Jamhuri' imekuwa ni mwanasesere mfu zaidi kuliko hata yule 'mtoto mchafu' wa undugu wa kimakabila? Je, inawezekana utaasisi wa mihimili mitatu ya dola ni 'Biashara ya Kima' kwa kule kuwa kwetu basi ni jumuiya ya watu tusio na Roho? Kipi basi kitatupatanisha sisi katika Haki, kwa kuwa kwetu kati kati ya yale yanayoonekana na yale yasiyoonekana? Kweli mwanadamu anaweza kustawi na kuneemeka katika haki, umoja na utangamano kwa utaasisi wa kimakanika wa vyombo kama vile Mahakama, Bunge na Serikali? Je, tunazuzuka na mwendo wa biashara hii na kujiona sasa tumestaarabika?


    Haya yote yanaweza kutusaidia kudadavulia kwa nini sisi watu wa Afrika tunakosa maendeleo(?) na nini maendeleo(?)--nini ni vikomo vya taasisi zetu na mifumo? Nini chanzo cha Adili letu--lipo na lipoje?


    Tuangalie michakato ya Afrika kama bara, lilivyoanza kujipatia 'sura' toka kwenye mifumo ya kikoloni na jinsi utaifa ulivyotaasishwa miongoni mwa watu wa nchi yake.


    Kwa muelekeo huu, tahakiki juu ya shughuli ya awali ya Ndg J.K Nyerere inahusika pia.


    Tutazame Taifa na Mataifa.


    Dhana ya 'Utaifa' ni nasibu ya uvumbuzi wa mwanadamu katika kubuni mapana ya milki na ustawi; na huku nchi, kwa maana ya mapana ya ardhi, kuwa ndiyo rasilimali kuu ya ustawi wote. Kwa hivyo hata kile ambacho leo tunaweza kukiita kusema ni 'Tanzania' ama 'Tanganyika' lilikuwa ni wazo tu katika kichwa cha mtu fulani... Kwa mawazo na ushawishi ikaja kufanya 'taifa' la ~. Ilianza kama neno/fikara ya 'ukombozi' kwa wale waliopenyezewa na nuru fulani ya kiutu... Na wao kwa maarifa na upeo wao wa wakati, kujitahidi kuitimiza 'ndoto' ya uhuru na kujikwamua na yale mabavu ya 'Mataifa' mengine nyonyaji. Kwa wao ilikuwa ni rahisi kudakia jibu rahisi la dawa ya mwiba ni mwiba... Kwa hivyo kile kilichokuja kutungwa kama 'mataifa' ya Afrika si lolote ila tu 'negativu' ya mataifa ya Ulaya/Wakoloni.


    Siku zile za 'Ukombozi' kutoka kwenye ukoloni na kuingia katika mataifa changa ya Afrika; kulikuwa na mvutano wa mawazo mengi tu. Wanaharakati wa siku hizo walivutana kwa hoja nyingi tu za falsafa ongozi kuelekea katika 'Uhuru'. Kwa kuwa moto wa uhuru ulivuma sana kutoka huko Asia hata Amerika ya Kati; na kisha kuingia barani Afrika. Afrika ina historia ya kipekee ya uhuru na ukombozi kutokana na wingi wa makabila yake na tamaduni za watu wake. Na hivi kumbukumbu za ukinzani na harakati za ukombozi kwa Afrika huakisi uwezo, maarifa, maendeleo, mifumo na tawala za kabila moja moja dhidi ya wakoloni wenye mikakati na hila nyingi. Kadri ambavyo wakoloni walikuwa makini na mipango yao na hila zao, ndivyo basi hata Afrika nchi za Afrika zilivyopata uhuru, yumkini bado zilikuwa 'zikiendeshwa' na kuburuzwa na Wakoloni walewale katika hata hii sura maarufu tunayoiita ni ukoloni mambo leo.


    Basi jambo moja la muhimu sana kutoka siku za mwanzo za Uhuru ni harakati za kujenga umoja miongoni mwa makabila na kusanifu mataifa mapya yafanyayo dola za nchi. Katika hili kuna kisa kimoja mashuhuri kuhusu kuasisiwa kwa 'Umoja wa Afrika' kumbukumbu husema ni raia wa Ghana kwa Jina la Nkwameh Nkrumah aliyekuwa akipigania Afrika kuwa moja mapema; lakini ni Kambarage Nyerere anayejulikana kupata kutofautiana Nkrumah kwa kupendekeza ukomazaji wa mataifa madogo madogo na kusema nchi moja moja ilikujakufanya Muungano wa Afrika kitambo baadaye. Ukweli ni kwamba wote wawili, Nkrumah na Nyerere walikuwa sahihi na isivyosahihi kwa wakati mmoja. Kwa kuwa maono ya Nkrumah yalikuwa na msingi wa kutumia mtaji wa wingi wa watu na misukumo ya kimalengo kwa malengo ya juu ili kufanikisha 'Uhuru' na kujijenga kitaifa. Nyerere aliona kwa utengano kwanza kutaweza kuimarisha mafungu madogo madogo ya kitaifa ili kuja kufaa kufanya nguvu kubwa... Wote wawili waliwakilisha ncha mbili za kitu kimoja; japo mbinu ya Nyerere ilishinda ushawishi lakini hata sasa tunaona ni jinsi gani Afrika kama bara limevamiwa na kutekwa na wakoloni kwa zile zile nyufa ambazo usanifu wa Nkwameh Nkrumah ulitaka kuzuia. Nchi nyingi za Afrika zimekuwa zikiendeshwa na watawala wadhalimu wasioweza kuingiliwa hata na nchi nyingine za Waafrika wenzao eti kwa kisa cha kuhifadhi 'uhuru wa kinchi' kwa mataifa hayo. Kinyume na inavyodhaniwa, Afrika kweli ingeweza kujijenga kutoka juu kuja chini kama ingeungana mapema... Hata lile ambalo Nyerere alikuwa akilitaka lingeweza kutengenezewa nafasi; lakini kwa nini Nyerere alisita? Kwa nini na baadhi ya viongozi wa nchi huru za Afrika walisita? Urusi ni Muungano wa mataifa, Marekani, China vile vile... Kwa nini Afrika ingalishindwa? Hili ni swali la kimaadili zaidi.


    Kwa upande mwingine hakuna neno lililoharibika; si Nyerere wala Nkrumah mwenyewe wangeliweza kutengeneza 'Siasa' safi na kuliendesha bara la Afrika ili kulipeleka hilo kwenye kule kupindua sura ya 'Unyonyaji' wa kiuchumi. Labda sana sana Muungano wa Afrika ungelipunguza kasi ya unyonyaji na ungechelewesha kuvuna mbegu mbovu ya uchumi wa kibepari. Afrika kwa kuchelewa kuungana imechakazwa vibaya na mataifa 'yaliyoendelea' na yale yanayotajwa 'Kuendelea'. Hata ile sifa ya nchi karibia zote na Afrika, kuondoa chache, kutokuwa na ule uwezo wa kuunda magari na vyombo vyake vyenyewe vya usafiri na mawasiliano ni adha mbaya mno kwa maendeleo na ustawi wa mataifa ya leo ya Afrika. Kutegemea Viwanda vilivyo nje ya Afrika na halafu kumbe sehemu kubwa ya malighafi inatoka Afrika kunafanya sura uchumi wa dunia kuengua kabisa nasibu ya Afrika yenye kuendelea mpaka pale Afrika itakapozinduka na kujinasua na uchumi wa kinyonyaji. Hii ni aibu iliyokwenye mapaji ya viongozi wote wa Afrika wa leo hii kuwa kama vile ni watawala wenye kutembea uchi kwa kupenda kutumia vyombo na bidhaa za anasa; na hali zote ni zenye kutoka ng'ambo. Na hapa jibu moja linakuwa bayana--Afrika imekosa muktadha sahihi wa elimu na kisomo ili kufafanua mustakabari wa maendeleo yake. Ufundi wa biashara na kuzungumza kiingereza/kifaransa/kireno bado ni kasumba ya kikoloni ikiwa hatuna ubunifu na kisomo chenye kupekelea kujitegemea kwa rasilimali zetu sisi wenyewe na viwanda vyetu sisi wenyewe; kuanzia kutengeneza kigoda hadi roketi. Na ndivyo hivi siasa ni sumu inayotafuna uwezekano sahihi; na tena ule wa moja kwa moja wa maendeleo. 'Siasa safi' ni uadilifu usio na mshiko; kulingana na dhamira zilizoko ndani ya mtu mmoja mmoja kumuongoza yeye katika kule kuchagua majaliwa yake na ya mwenzake. Sifa ya ubinafsi haikwamuliwi kwa kutaasisha mwongozo wa 'kudhibiti rushwa' ama sheria za 'kulinda' mmomonyoko wa maadili katika jamii yoyote. Kadri ambavyo Afrika ilichepuka kutoka kwenye mkondo wa Muungano basi pia hili limetuletea bahati ya kupata majibu mengi tu katika sura anuai za ufisadi na udhalimu.


    Hata Nyerere, kwa kutoafiki Muungano wa Afrika, alianza kuuona 'Muziki' wake mapema. Kule 'kukwangua' na 'Kuchapia tena' kungine--katika kuigiza sura ya 'Tawala' na 'Dola', kulikuwa kunahama na maradhi ya yasiyotegemewa... Laiti Nyerere angelijua kule kusanifu kwake 'Tanganyika' pamoja na washirika wake kulikuwa pia ni kutengeneza kirusi cha 'UTAUMEMA'--Utamanifu na Umendeaji wa Madaraka; hata kwa wale watu 'wasio na sifa'; yeye angelijitosa tu kuunganisha Afrika. Kwa kuwa hata kama dola ya Afrika ingeishia kuwa na Maaristokrasia wachache lakini kwa sehemu kubwa raia wake wameboresha ustawi wao; ipo siku nayo Afrika ingejinasibu na mapinduzi ya ndani kwa ndani lilikubadili mifumo hatarishi ama hayo yote kutimilishwa wa mawazo mapya yatakayobadili sura ya utamaduni na ustawi wa Afrika yote kwa ujumla. Kwa kuwa ni hakika kusema--Umoja ni Nguvu. Leo hii, takriban miaka 50 ya Uhuru ndiyo mapinduzi yameanza yameanza kushika hatamu ili kupangua muktadha mbovu wa Katiba ulio ni matunda ya 'Siasa safi' iliyoasisiwa na Rais wa Awali wa JMT. Kama Afrika ingeungana labda sasa ndiyo ingekuwa ndiyo mwanzo wa mapinduzi kwa mifumo inayoletwa na katiba ya Muungano wa Afrika... Na hivi hata leo hii, ile sauti ya Wazanzibari kutaka kuua Muungano, kitu kinachostahili haki katika kusikiliza matakwa yao na kuyafanyia kazi, ni matunda yale yale ya Afrika kutengana... Waafrika leo hii tunafikia kudhamiria kutengana zaidi ili kujinasibu na mafungamano ya kibepari na nchi za ng'ambo, kiuchumi; lakini hili linaweza kuwa si lolote na chochote ila tu kirusi kingine cha UTAMEMA miongoni mwa wanaharakati wachache wenye kupandikiza agenda zenye maslahi binafsi. Nyerere, kama angelikuwa hai, angeliogopa sana kuvunjika kwa Muungano wa Tanganyika na Zanzibar kwa kuwa hata yeye aliazimia Muungano wa Afrika kihila na si kiutashi safi; ambavyo katika lugha ya kisiasa huzungumzika ni 'kujumuika kimikakati'--kiuchumi na masoko; Afrika ingeliweza kuungana na hayo mengine kutokea mfukoni vile vile kwa sura mbadala.


    Siasa ni shughuli kiraka... Siasa ni kama chombo cha shetani/Ibilisi kama vile watu husikia kutoka kwenye dini mbalimbali kutoka tamaduni za kigeni. Kwa kuwa hiyo huteka fikra na michakato ya watu ili kuwatenganisha hao na nuru ya uongozi wa kweli(dhamira ya ndani na dhati toka ndani ya mtu) na hivi kuwafanya hao kuishi wakitii na kufuatisha 'Miungu' watu wasaidizi wao katika mammlaka za kibinadamu. Binadamu wanayosilika ya kutaka ama kupenda 'kujisalimisha' mikononi kwa kile kitu chenye uwezo hata juu ya ustawi wao. Kwa ukomo wa mawazo na maarifa, nyakati hata nyakati, binadamu wamekuwa wakihusudisha 'mamlaka' kama sehemu ya 'uwezo' mkuu wa kutunza na kuhifadhi yote. Na kwa kadri ambavyo ile milki iliyo chini ya mamlaka inavyoweza kumpatia mtu aliye ndani yake; sehemu ya kile chenye kuleta namna ya ridhiko fulani, binadamu na mamlaka hufungamna pamoja na kufanya dola ama nchi. Lakini kwa kadri ya kikomo cha mawazo na upeo wao, kutokana na silka ya kupenda hisani katika sura za mamlaka, hao wamepata stahiki kwa ukomo wa mawazo na fikra; aidha kwa kukosa hekima wameshindwa hata kutangamanisha kuchipua kwa mawazo yao, kukua kwake na hata kuchepuka kwake katika matawi mbalimbali. Kwa kuwa adui wa mapokeo yote ni kisomo endelevu, pasipo hichi binadamu daima wametafuta imani kwa chochote wanachoweza kusadiki--naam ndiyo hata wafalme na viongozi wenye kudanganya kuhusu uungu watu ama uteule wa mungu.


    Siasa hushika hatamu pale ambapo hakuna nuru mpya ndani ya jamii na halafu mizingo wa jamii inatawaliwa na mapana ya kisomo kisichotanuka, ujinga, udororaji, ukosefu wa ubunifu na mengine yote yanayohusu mihimili ya utamaduni. Siasa ni jukwaa la watu kushindana kushika hatamu na kuiendesha mienendo ya jamii kwa mifumo na miundo iliyopo kitawala. Miundo hiyo ni 'Pepo' ya walafi na walevi wa madaraka pia; wauza sura, waroho wa mali, wazandaki, mafisadi na kila namna ya utu wenye makusudio yenye kuharibika upesi--hayo yote yakiweza kufichwa vema nyuma ya pazia la mifumo. Kwa kadri ambavyo siasa inawakilisha mashindano ya kinguvu za madaraka, ni nadra; na labda kusema haiwezekani kabisa kukuta mtu yeyote ndani ya utumishi wa kisiasa--anayeweza kuwa na dhamira safi kabisa na moyo safi wa utumishi. Watu wengi wanaoingia katika siasa wana maradhi ya 'kiroho'...


    Siasa na Usafi wa moyo havipikiki chungu kimoja kamwe! Wenye mioyo safi daima wamekaa kando ya siasa lakini mara nyingi wamekuwa msaada hata kwa wale walioko madarakani; hawa ni wale ambao labda wamekuwa ndani ya mambo ya siasa na kuona ubatili wake na hivi kwa kuingiwa na dhamira mpya na safi wakajitoa. Pia wale wenye kutumia nafasi zao nyingi kusawazisha baadhi ya adha zijazo na pepo za siasa kwa utumishi wao uliotukuka kama uwalimu wa wito, wauguzi wa wito, maaskari wa wito na matabibu na wito. Vile vile wapo wavuja jasho wenye kujituma kwa bidii katika ukulima na ufanyakazi pasipo mategemeo ya vinono vya fedha na anasa. Ni kwa moyo mkuu na nidhamu ya hawa jamii yeyote hukadirisha hakika ya usemi kuwa nchi hujengwa na wenye moyo; na upande adhimu wa kuhimili ubabaishaji wa siasa.


    Siasa ni namna ya sanaa pia; ambayo mafanikio yake huja kwa michezo ya wachache kujifaragua ili kuteka hisia na mawazo ya wengi kwa mbinu zozote zisizoshtukiwa hila kwa wakati; kutumia hilo kuchota imani za watu. Katika upande huu ndiyo siasa hutumia hata ujinga wa wengi na ukosefu wa elimu ama taarifa muhimu kama mtaji. hata taarifa mbofu zilizopikwa vizuri pia inaweza kuwa mtaji ikiwa 'zinauzika' vizuri katika makundi ya watu. Siasa ni biashara ya kubadilishana 'imani' kwa 'ahadi' miongoni mwa watu kwa ajili ya kunufaika na miundo na mifumo. Na ndiyo basi siasa kuwa ni 'kinyago' cha hata wajinga kutawala wajinga wenzao kwa nyuso zilizojificha. Basi ndiyo kuja kufanya ukweli wa 'viongozi' huakisi wastani wa dhamira na upeo wa watu wenyewe wanaoongozwa--kama vile msanii alivyo ni kioo cha jamii. Naam ni fasihi hai ya sinema kwa yeyote mwenye kuweza kuuvua uhusika na kutazama upya mchezo toka nje. Hata pale kundi la viongozi wa serikali moja likiangushwa na jingine--picha huja kuwa ile ile japo nyota wa maigizo hubadilika... Mapinduzi nayo japo huja na moto na mbwembwe nyingi lakini nayo huja kuleta mifumo mingine itayokayokabiliwa na changamoto katika kupita kwa vipindi hadi vipindi.


    Tuangalie muktadha wa kazi ya Nyerere kama mtaasisi kinara wa serikali ya awali ya JMT, iliyorithi mengi kutoka katika muktadha wa picha za tawala za kikoloni ila labda tu kubadili 'waigizaji' wawe ni wazawa kwa kile kilotaasishwa ni utumishi kwa maslahi ya taifa huru na jipya.


    Mtihani wa kwanza ilikuwa ni kurithi mipaka... Lakini ndani ya hii mipaka kulikuwemo na watu wenye msingi anuai ya ukabila. Kile kile alichokuja kutoafiki kuhusu umoja wa Afrika yeye alikabiliana nacho katika kupokea mipaka ya kikoloni wa nchi ya Watanganyika. Kama kuunganisha Tanganyika iliwezekana, kipi cha kuzuia hasa mapana ya nchi nyingine kuungana haraka ili kufanya Muungano wa Afrika? Kuna uwezekano viongozi wa mwanzo wa Afrika waliogopa 'kufunikana' nyota... Ni jambo lililofichika lakini linapasa kuchokonelwa. Kwa kuwa kuazimia kufanya Afrika moja kungechochoea chipkizi wengi zaidi na hao wangeweza kuleta changamoto hata kwa wenye kuazimia Uaasisi wa Umoja Afrika. Daima wale waliokuwa na imani kubwa na kujiamini ndio wangeliweza kuzidi kushikilia viti vya uongozi na kuratibu mashauri ya uasisi wa umoja wa Afrika. Wale walioona wananafasi kubwa ndani ya nchi zao lakini uwanja ukitanuliwa wanaweza kupoteza ushawishi inawezekana ndiyo walioogopa Afrika kuungana. Ilikuwa ni vuta nikuvute kati ya watu wenye haiba ya moto na wale wenye haiba baridi. Kati ya watu wenye dhamira imara na wale wenye kuwa na mashaka, wale wajanja wa mawazo lakini upole wa moyo dhidi ya wale wenye mioyo ya moto na mawazo machache. Hatima ya Afrika iliangukia kwa wale wajanja wa mawazo; walikuwa na mioyo ya moto walisalitiwa na hata kusahaulika mapema.


    Nyerere akiwakilisha kundi wa watu walioamua na kuchagua mustakabli wa kiutaifa kabla ya Afrika moja; alikabiliwa na changamoto kubwa za kuweka misingi ya utawala na umoja akishindana na kupambana na hata wachache waliokuwa na fikra tofauti na yeye. Utengenezaji wa katiba yenye kuakisi madaraka mengi kwa mtaasisi mkuu wa taasisi ya dola ni ishara ya kujaribu kuzikabili nguvu za harakati zenye kuweza kukinzana na agenda ya kujenga taifa moja lenye nguvu. Ni sambamba na kuondoa siasa za vyama vingi... japo hivi vingeliweza kukuza ufanisi wa serikali yeyote; kwa serikali ifanywayo na Jamhuri changa hilo laweza kuhatarisha shughuli adhimu ya kuwaunganisha watu ili wawe wamoja. Na hivi ikiwa Nyerere alipata kukiri fikra za chama kimoja ni kwa kuwa hakuna nafasi kwa utengano na mivutano kwa kuwa azma na lengo kwa watanganyika wote ni moja kuijenga--nchi na kustawi; yeye alikuwa sahihi na si sahihi kwa wakati mmoja. Kwa upande mmoja hilo kwake ilikuwa ni lazima kutumia hata mbinu za kidrakoni ili kujenga dola mpya... Mtaji mkubwa ikiwa ni ligi ya viongozi wenye dira na moyo wa utumishi kwa maslahi ya taifa changa. Lakini toka mwanzo uzoefu ulionesha vinginevyo... Kutunga na kuingiza sheria hata ya kutia watu kizuizini pasipo kuwafungulia mashtaka ilikuwa ni ufundi wa kuilinda serikali isiyoimara na yenye kutafuta nafasi ya kujitetea uadilifu wake wa sera na mipango. Lakini kumbe kuleta vitisho na kuzuia mawazo mbadala kwa fikra na viongozi wachache kunadumaza ubunifu na nafasi ya wengine kujaribu muktadha tofauti wa hata kufikia malengo yale yale. labda Nyerere na wenigne wachache waliogopa endapo Afrika itaungana, sauti zao zinaweza kuminyiwa na hivi baadhi ya ndoto zao binafsi na 'uhuru' wa kujaribu mawazo yao kufunikwa? Lakini Nyerere alifanikiwa kujenga ushawishi kwa taifa changa lenye kufuatisha sera za ujamaa na kujitegemea. Na baadaye kuimarisha mrengo wa chama katika kusaka viongozi waadilfu na chipkizi wa kutetea siasa za chama. Mpaka ule muda Nyerere alipoamua kung'atuka, baada ya takriban kipindi cha robo karne ya kuwa kwenye siasa na uongozi; taifa alililoasisi lilikuwa ni tete na dumavu. je, ni kipi alichofanikiwa hasa?


    Kitu cha pekee ambacho Nyerere alirithi kutoka kwa wakoloni na yeye kukitumia vema kabisa ni kurasimisha lugha moja ya kitaifa iliyo ni Kiswahili. Kati ya vitu ambavyo vingekuwa ni mtihani hasa kwa kuunganisha Afrika ilikuwa ni lugha. Lakini mengine yote yalikuwa madogo madogo... Afrika yote inafanana sana kiutamaduni na mapokeo. Afrika yote ilikuwa na wastani wa changamoto sawa za kuunganisha makabila na kupambana na wale maadui watatu--Ujinga, Maradhi na Umaskini. Hata hivyo kuunganisha makabila ili kufanya taifa jipya siyo kazi rahisi na ya juu kama ambavyo hata siasa zote za mwanzo zilichukulia jambo hili. Kuna namna hata Tanzania yenyewe inaweza kuwa ni jina tu lililoandikwa katika nyaraka zilizotiwa nakshi mbali mbali na kuhifadhiwa katika makabati ya thamani kule katika ikulu ya nchi; lakini raia wengi ndani ya mipaka yake inayotajwa ndani ya nyaraka hizo kuwa si 'Wamoja'. Kujenga 'imani ya utaifa' ni shughuli pevu ambayo hata Nyerere kijasho huenda kilimtoka katika kubuni muktadha wa utaifa; na kama hakikumtoka basi na yeye aliangukia kwenye mtego wa wengi--katika ule ujanja wa kutoa majibu mepesi mepesi kwa maswali magumu kutafutia majawabu.


    Na hapo ndipo tunaweza kutumia ujuzi wa kukagua sampuli za watu na wakati ilikuchunguza 'utabia wa kishirika' wa taifa kwa kisomo mfananisho.


    Tukichukua kwa mfano sampuli kutoka Marekani na Tanzania kwa vizazi vilivyo stawi tokea miaka ya 60 mpaka mwaka 2010; hiki ni kipindi cha wastani wa vizazi viwili kamili, kwa kuwa kizazi kimoja ni wastani wa miaka 25. Kukiwa na maarifa ya kutosha mapinduzi makubwa ya ustawi na maendeleo yanaweza kufungamishwa na nguvu za vizazi--ufundi ambao Nyerere hakushtukia kwa kuwa yeye na viongozi wengi wa hatamu yake waliweka macho yao katika kujaribu na kujaribu siasa zinazoshindwa kukomaa na kushika mizizi katika vichwa vya wananchi. Kuna nchi nyingi za Asia huenda katika kipindi cha miaka ya 60 zilikuwa na hali sawa na Tanzania; leo hizo hazifanani tena na Tanzania kimaendeleo ya miundo mbinu na viwanda. Hii ni kwakuwa sehemu kubwa ya nchi hizo zilifuatisha Tekinokrasia na ufundi katika kujenga kuimarisha 'Ukabila' wao kwa kuwa sehemu kubwa ya dola za Asia ziliendeleza baadhi ya vionjo vya mifumo yao ya kiasili ya utawala wa mifumo ya ukati wa hali ya juu. China ni mfano mmojawapo ambao hata Nyerere alionea gere na kukopa hata baadhi ya mbinu na mikakati ya kiserikali na utawala. Nyerere asingeweza kugeza yote kutoka Asia kwa kuwa watu wale 'demokrasia kamili' na 'uhuru wa kujinafasi' sio jadi yao kivile; kama vile mataifa ya magharibi yanavyojidadavua. Kwa vyovyote vile, wale jasiri ambao hawakuacha jadi yao, baada ya kupita kwa muda wanaonekana sasa 'kupiga bao' ondoa ule 'utata wa demokrasia' na uhuru wa vyombo na taasisi za magharibi. Ni sehemu ya jadi yao kuweka imani kubwa kwa watawala wao na kujituma kwa nafasi zao pale ambapo serikali zao zinatimiza ahadi zake kuu na pia kusisitiza ukali wa msimamo wake kwa dola na sifa zake.


    Tanzania haijawahi kuwa dola, Kenya, Uganda n.k zote hazijawahi kupata kuwa dola--ndiyo maana kuunganisha Afrika ilikuwa ni jaribio la kwanza la kwenda kuifanya dola. Kuacha uchanga wa mataifa daima kulifanya hali ya utete kama yai katika kujihami na makucha ya mwewe wa dola kubwa zaidi. Ndivyo hivi hata Nyerere alijikuta akiaanza tena kuhitaji msaada wa wakoloni katika kuijenga nchi na huku yeye akijaribisha sana kusukuma 'Siasa za Ujamaa na Kujitegemea'. Nchi za Afrika kuwezekana kuhitaji kutegemea hisani na misaada ya wakoloni ni jambo lilohofiwa na wasomi wengi tu wa siku za uhuru; hawa ndiyo walikuwa wakosoaji wa mwanzo wa sera na itikadi za kisiasa kwa chama tawala. Pia ndiyo kutokana na kukua kwa makundi ya wasomi, kupania kusukuma agenda ya Muungano wa Afrika ilikuwa ni mkuki mkali kwa viongozi waliopenda kujaribisha 'falsafa' zao kwanza na kuona harakati za wasomi hao ni kelele na usumbufu.


    Kingine ambacho tunaweza kukiona katika tofauti za mikoleo ya rangi ni imani ile watu waliyo juu ya nchi yao, majaliwa yao na mustakabali wao. si jambo la kupuuzia kabisa kusikia watu wa jamii moja kuamini katika mungu wao wa kabila ama taifa lao. Hata warumi walikuwa na miungu yao iliyokuwa ni mhimili na egemeo kwa uadilifu wao na dhamira za kiutu. Waisraeli pia ni hivyo hivyo kwa mfano. Shauri la Mungu ni karata dume ya shupaza katika majaliwa na mustakali wa jumuiya ya nchi yeyote yenye mapokeo ya dini na imani za asili. watu wa nchi ama dola mbalimbali hutarajia kuona na kupokea mengi kutoka kwa viongozi wao ikiwa hao wamefungamana pia na imani ya pamoja ya ukabila ama utaifa wao. Viongozi wa nchi yeyote wanamaana sana ikiwa sifa za karama zao huakisi adillifu ujao na kile chenye kusadikiwa ama kuwekea imani kuwa ni Mungu. Lakini Asia imetuletea muktadha wa ajabu wa Imani; sehemu kubwa ya Asia ambapo hakuna mapokeo ya 'Mungu' huko ndiko hata maendeleo ya haraka ya ufundi na Tekinokrasia yalikuja... Kwa kuwa sehemu ambazo watu wamekuwa wanaasili ya mapokeo ya Kibuddha, katika huo, huwa hakuna mapokeo ya Mungu--badala yake huwako na mafundisho wa mwongozo wa nidhamu binafsi yenye kuleta ukombozi wa nafsi yenye kuhangaika na mapambo ya maisha. Kwa kuwa dini nyingi za mapokeo za Asia huwa na imani katika kufa na kuzaliwa tena kulingana na madeni na ujinga wa mtu kwa kukosa 'kutaamulika'. Labda ndilo hili lililoleta nasibu ya kuchipuka kwa madola mengi katika Asia ambapo watu wachache wameweza kutengeneza matabaka la viongozi na mifumo iliyo na ukati mno--daynasti. Kwa kuwa kwa asili watu wa Asia ni wenye kujali sana maadili binafsi kwa ajili ya kutekeleza ada ya dini zao na kutojisumbua na 'mambo ya dunia'. Wengi kuishi ni jitihada na sanaa kwa kujitahidi kuwa 'Mkuu' wa ujuzi wako na utamaduni wenye kheri.


    Kwa Upande wa Marekani, taifa lililoasisiwa kutokana ndoto iliyomea katika kile kipindi cha mapinduzi ya Ufaransa katika karne ya 17 na kuchipua kwa udhamirifu wa maisha na sanaa mpya--renasansi; na kikundi cha wachache kuongoza uhamiaji katika 'nchi mapya' za 'India ya Magharibi' na ahadi zake za uhuru wa toka katika minyororo ya ukabaila na ubwanyenye uliokithiri na kukomaa siku zile Ulaya. Ni kundi la 'Wanafilosofia' wachache waliopendekeza na kula yamini kuunda taifa la muungano wa wilaya/mataifa 13 ya Marekani. hao walifanya hivyo kwa kupanda mbegu ya taifa linaloungana kwa 'Mungu Aaminawaye' lakini kutoshinikizwa kwa watu ili kuwepo na uhuru wa 'kustawi' na kuyafurahia matunda ya 'Kuishi', Liberiti na 'Udhamirifu wa Furaha'. Kundi hili la wachache lilifanya mengi yasiyobayana katika macho ya raia wa 'nchi ya waliohuru'; na huku wakiacha alama ya kile kilichowasukuma wao kusanifu taifa la 'Mwewe' afufukaye kutoka katika majivu yake--Feniksi. Japo alama nyingi walizoacha kwenye vitu vya msingi kama majengo, michoro ya fedha na kauli mbiu--kwa wenye hekima hayo yote na mambo yenye kueleweka vizuri lakini kwa makundi ya watu na ujinga; huweza kuleta porojo nyingi katika ugani wa nadharia za njama. Sehemu kubwa ya kusanifu sura za tawala, mamlaka na sheria ziliakisi mawazo ya wafikirifu wa siku za utaamuliko kule Ulaya katika kipindi cha Renasansi. Lakini kikundi cha viongozi wa mwanzo wa Amerika zilikuwa zikijitafuta mbinu ya kuleta 'Demokrasia ya Kweli' na kheri ya fanaka kwa raia wote wanaingia katika 'nchi ya kimbilio'.


    Nyerere angeliweza kung'amua siri za kuunda Marekani, yeye angeliweza kufikiria upya kuhusu 'uongozi' na 'siasa'... Hata katika miaka ya 60 bado Amerika ilikuwa ni dola yenye hatihati katika utekelezaji wa haki katika kuwapatia haki sawa za kiraia kwa watu wake wote. Amerika imesumbuliwa na jinamizi la ubaguzi kwa kipindi kirefu hadi hii leo; kiasi kwamba hata ile kheri ya kuweza kuleta epifani iliyotarajiwa ya 'Mpangiko wa Ulimwengu Mpya' haiwezi kumea; kama uwezekano wenyewe kamili ulivyo. Si rahisi hata kidogo kwa 'Uongozi' ujao kwa matunda ya kisiasa na mifumo yake kuleta kheri ya ukweli... haijalishi kiasi gani mtu anaweza kudhani yeye anaweza kuingia madarakani na 'kunyoosha' tu mambo kwa kuwa atakuwa na msaada mkubwa wa vyombo vya dola...


    Basi ndivyo hivi watu wa manchi walibakia kubuni vitu vidogo na kuvitaasisha kama ni vielelezo vya utaifa ili kukidhi haja ya kujenga 'utambulisho' na 'Alama' kwa raia wa nchi. Vitu hivi kama 'Wimbo wa Taifa', 'Nembo za Taifa' na 'Bendera za Taifa'; huwakilisha ishara na alama za kufafanua sifa za watu na kaulimbiu kwa jitihada. Kwa Tanzania kwa mfano kaulimbiu kwa jitihada ya kitaifa ni 'Uhuru na Umoja'... Lakini kwa nini ilishindikana kwa Afrika kuwa na kaulimbiu ya 'Uhuru na Umoja'? Kenya kwa Mfano moto wa jitihada ni 'Harambee'. Kwa nini ilishindikana kwa Afrika yote kuwa na moto wa 'Harambee'? Kama Nyerere na Nkrumah wangetangamana kimashauri, 'Harambee' ilikuwa ndiyo kaulimbiu unaotawala jitihada zote za Waafrika na serikali zao. Kwa kuwa harambee ni kufanya bidii pamoja na kushirikiana pamoja ili kusonga mbele... Kama ile picha mpya ninayotaka kuwakilisha kwa dunia nzima na uponyaji wa mataifa ingeeleweka kwa Viongozi wa awali wa Afrika, harambee ingekuwa na maana ya Pendo Moja. kwa kuwa upendo hii muktadha wa maumbo wenye kulea, kuhifadhi na kutunza vile vinavyochipua na kukua. Umoja ungechukua picha ya kuuganisha nguvu za zile jumuiya zenye lengo moja la kufikia ustawi wa picha fulani kulingana na kujitambua kwao na nuru iongozeayo mbinu za vitendo vyao ili kufikia chanuo kamili. Basi ndivyo Umoja isingelikuwa ni porojo za kisiasa na 'makubaliano' yasiyokwisha katika tasnia ya sanaa ya siasa na maigizo yake mbele za jamii.


    Kuna wakati watu hawaitaji kuwa na namna ya mfumo wa sheria unachelesha watu kuchukua hatua sahihi eti kwa kuwa kurasmisha kitu ili kutambulika katika mfumo huwa na 'mchakato wake'.


    Afrika imekosa mhimili wa kiutamaduni na mwelekeo wa kimaendeleo na ustawi kwa kuwa watu wengi ndani yake wamechanganywa na siasa kwa mkono mmoja na dini za kigeni zisizolandana na misingi ya utamaduni wao. Siku zote katika hii dunia kuna makundi mawili yaliyo na njama juu ya majaliwa na mustakabli wa jamii; haya ni makundi ya 'viongozi wa kijamii' na 'makuhani wa jamii'. Lakini mjanja wa hivi vyote viwili ni Elimu na Utaamuliko katika mtu mmoja mmoja. Viongozi na Makuhani/viongozi wa dini/matambiko/manabii n.k daima wanaogopa sana mtu mmoja mmoja... wao daima hupenda 'makundi' ya kuswaga... Lakini mtu mmoja mmoja ni mwiba. Ndiyo maana hata kusudi utambuliko wa kitaifa upandikizwe ndani ya mtu; wakati mwingine dola ama nchi iko hata radhi mtu mmoja 'ujazwe' na kushindiliwa upupu kichwani katika jina 'Mtanzania', 'Mkenya', 'Mganda' n.k... Kuna Tofauti gani basi na hao wote kuwa tu ni 'Muafrika'? Hivyo hivyo dini katika siku za zamani zilikuja kwa utaifa na makabila, kulikuwa na umuhimu wake kwa kweli hasa pale ambapo watu waliopoonekana kuahidiwa na Mungu wao; sasa leo hii ambapo dunia ni msongamano; kwani hivi ni kweli kuwa mtu hawezi kuwa mtu mpaka awe ni 'Mkristo', 'Muislamu', 'Mbuddha' n.k ilhali tu atafute ufunuo kwa nafsi yake na kulingana na nafsi yake? Lakini ajichanganye na kwenda kwa kiongozi wa dini--jibu atalopata kumuepesha yeye na 'kuasi' kundi... Kwa kuwa hata hao viongozi wa dini nao ni wasanii... Na wao wanaweza kuona aibu kuitwa ni wasanii na angali uweledi wao msima ni mabadilishano mengine kuhusu 'ahadi za mbele ya mauti' kwa heshima yao ya kuwa 'wakumbushaji na wasisitizaji'--lakini je wao wameshapata ufunuo wowote wa moja kwa moja wa kile wakishuhudiacho na kama kuna uwezekano wa wao kupata ufunuo--basi ufunuo si ni uwezekano ulioko katika mtu yeyote mwenye kutafuta na kustahiki huo? lakini huogopa nuru inayochomoza kutoka kwa mtu mmoja mmoja kwani hiyo siku zote si yenye kutabirika. Jamii kwa msingi wa uoga na kudorora kwake, daima hiyo huwa haikotayari kuona mtu mmoja anakuwa ni mwenye kujiamini sana kupita 'Serikali' na 'Dini' za mapokeo. Lakini uhuru ni nini? Pale ambapo mtu anakirimiwa kuweza kuwa huru hata na mamlaka ya kiserikali na dini za mapokeo huyo ndiyo anakanyaga kwa mara kwanza ardhi ya nchi ya kimbilio iliyoko moyoni mwake... Mtu huyu ndiyo anaanza kujua 'Liberiti' ni nini na 'udhamirifu wa furaha' ni nini... Hakuna kokote hadi hii leo ambako liberiti imefikiwa hasa... Hata kwa Marekani huzungumza sana kuhusu liberiti na hali wao hawajaweza bado kuchanua na kustawi katika liberiti ya kweli. Ni azma yangu na mapenzi Liberiti ichipue na kustawi Afrika... Afrika ina mtaji ambao hakuna bara lolote kwa sasa duniani kuweza kulea na kustawishi msingi wa 'Mtu Mpya'. Na kutoka hapa ninapendekeaza amko jipya la utu, kazi, sanaa na uhuru ilivyo ni Liberiti. Kwa kusahihisha makosa ya waaasisi wa mwanzo wa mataifa huru ya Afrika tunaweza kuandaa ndoto mpya ya Afrika--'Ndoto Afrika' na tunaweza kufikia 'Chanuo Kamili' la kudhahirisha hiyo ndoto kupitia kuchochea 'Liberiti Afrika'...


    Afrika mpya inaweza kuwa ni usanisi wa Mashariki na Magharibi. Kutoka Mashariki tunapata kisomo cha Tekinokrasia; kutoka Magharibi, kama Amerika ingestawi katika muktadha ulikusudiwa na kikundi wa wachache wenye kuona ya kheri tungekuwa tumeshapata mfano wa Meritokrasia... Inapotokea mtaasisi mkuu wa nchi anakwenda ng'ambo na kuulizwa kwa nini nchi ni maskini(?) halafu yeye kujibu 'Hafahamu(!)'; ni picha halisi ya matokeo ya shughuli mbovu ya kurithi falsafa mbovu za mifumo ya uongozi na utawala yenye kukosa kinga dhidi ya watu wasiokidhi haja ya kushika hatamu kwa shughuli adhimu ya utumishi wa jamii; kujipenyeza na kuleta picha ya ajabu na aibu ya mtu kung'ang'ania madaraka na bila kuona haya au aibu--kuwa ung'ang'anizi wake unaweza kuwa unaziba ama kuchelewesha kutunukiwa utumishi kwa wengine wenye kuweza kufaa kutumikia. Meritokrasia ndiyo nidhamu inayomtunuku mtu nafasi kwa 'kadri' na 'mujibu' wa yeye kufaa; na nidhamu ya mtu kujiondoa katika nafasi ya utumishi pale inapoonekana mwingine aliyekaribu anaonesha kuweza kutumikia vema. Meritokrasia haina siasa, vipaji na uwezo huongoza moja kwa moja utekelezaji na huduma.


    Kukosa kuelewa Liberiti, Nyerere alijikita katika kuiimarisha 'Jamhuri'... Lakini Laiti Nyerere angelielewa juu ya falsafa na mawazo ya Aristoto na Plato angelitambua nasibu ya ustawi wa taifa lolote huja kwa harakati za mpangilio wa kibinadamu na pia athari zisizoonekana za 'Mbingu'... Hata hivyo, haijatokea mtu yeyote aliyepata kuweza kutangamanisha falsafa za Aristoto na Plato--labda kutoka sasa miye mwandishi wa haya ninaweza kuchunguzwa kama ninachokisema kuwa kusanisi mawazo ya Aristoto na Plato ndiyo ufundi na sanaa iliyokuwa ikitafutwa kwa namna nyingine miongoni mwa hata wafikirifu kutoka siku za renasansi... Amerika ilisanifiwa kwa majaribio ya mwanzo; lakini miye sasa ninamalizia kufumbua kitendawili kwa kusema: Ni Afrika iliyo nafasi ya kutimiliza ndoto ya ubinadamu ya kujikwamua, kuachana na siasa za mifumo na kurudi katika kanuni na msingi ya Elimu na Kisomo kujijenga upya kwa vichochezi vya 'Ndoto Afrika' na 'Liberiti Afrika'.


    Na hivi tutatambua hatuhitaji utaifa wa mihimili mitatu ya dola.. Siku moja tutakuwa na mikondo miwili kwa vyombo vyote vya ustawi, utumishi na maendeleo. Mkondo mmoja utakuwa ni muktadha wa Tekinokrasia na mwingine kwa Meritokrasia. Serikali zote zitakuwa na hadhi ya Kike ili kudhihirisha kanuni na mipangilio katika kutunza mafungu ya uchipuaji na ukuaji wa vyombo vya kiustawi. Leo hii serikali inatawaliwa na mifumo dume kulingana na uchumi dume na kule kuunda 'Wizara' mbalimbali zinazolenga kutekeleza majukumu ya utumishi wa serikali kwa jamii husika. Funguo kubwa ya kubadili hili ni kutaasisha namna ya Uchumi Mama... Kitu kingine ambacho si Nyerere wala Nkrumah wala kiongozi yeyote wa Amerika amewahi kufikiria... Kwa kuwa hii ndiyo funguo ya mwisho iliyokuwa inajulikana kuja kuleta 'Mpangiko wa Ulimwengu Mpya'--Ni rais Thomas Jefferson pekee aliyesumbuka kujaribu kubuni hili lakini hakufanikiwa katika kipindi cha uhai wake. Yeye alikosoa mfumo wa fedha na mabenki wa Amerika, na kuona toka awali kabisa kuwa huo utakuja kushindwa kuleta 'Mpangiko wa Ulimwengu Mpya'... Jaribio lilikuwa limetekwa nyara; naam hadi leo hii hali ni hiyo hiyo Amerika... Nyerere na Waasisi wa taifa la Kenya hawakujua sehemu ya jitihada zao ndizo funguo pacha za kusanifu tumaini jipya kwa Afrika nasibu ya Majaliwa yake...


    Katika Jamhuri ilitaamulika ya Afrika, hatutakuwa na siasa na wala vyombo vya taasisi kama vya leo... Hakutakuwa na 'Katiba'... Katika kila chombo kutakuwa na kanuni na mwongozo unaeleweka kwa mapana, kina na urefu. Na hivi watu watajua moja kwa moja jinsi ya kuwajibika mambo yaendavyo kombo... Hatutakuwa na jela zenye kufunga watu ama kuwaadhibu ili iwe 'fundisho' kwa wengine... Kwa kuwa ni udhalilishaji kumfunga mtu eti kwa kuwa ameenda tofauti 'sheria' tulizojiwekea... siku za baadaye tutajua kuwajibika na vitu vingi kwa namna ya moja kwa moja; na hivi hata mtu afanyavyokosa, hatima yake itachukuliwa na sehemu ya vyombo vya jamiii kwa mapana, kina na urefu ili kumsaidia huyo kuponyeka na maradhi ya kiakili. Amerika leo hii ni mfano wa mbali kwa hili; lakini siku zijazo ujuzi na maarifa yakuwepo kutenda hata yale yasiyofikirika leo hii. Na hivi ni sehemu ya kuingia kwa Mpangiko wa Ulimwengu Mpya duniani ambapo maarifa yatojitokeza zaidi kama vile ilivyokuwa katika kukomaa kwa renasansi.


    Na sasa tumulike asili ya Elimu na Imani katika uchochezi wa kile tunachoweza kutaja ni Maendeleo pale utaifa--katika muktadha wa siku za leo. Katika nyakati zote, kinachohusika na ngazi na daraja la ustawi, kwa mapana ya vipindi, ni kile ninachokiita 'Elementi ya Kiza'.


    Je, maendeleo ni kitu gani? Kuna namna mbalimbali ambazo mwanakisomo anaweza kuwasilisha kisomo chake ili kubaini 'sura ya maendeleo'; namna moja wapo ni hii ya visomo linganishi... Lakini daima hata katika visomo linganishi huwa kuna tatizo katika kusimimasha hasa 'kizio' chenye kufafanua dhana ya maendeleo. Unaweza kulinganisha vipato vya wastani vya watu, urefu wa maisha ya watu, masurufu ya wastaafu, upatikanaji wa huduma ya afya na kinga za maradhi, afya ya uzazi, ubora wa makazi na upatikanaji wa bidhaa bora kwa walaji katika uchumi wa nchi moja hadi ingine. Lakini hayo yote kiukweli hasa ni matunda ya viwanda na ubunifu; viwanda na ubunifu ni matunda ya kisomo na rasilimali zilizopo. Mengi yanaweza kuzungumziwa kuhusu mali na amari za watu katika nchi katika ile sura ya kiuchumi--vyote hivyo katika kufafanua 'rasilimali zilizopo'; lakini kuondoa yote ya namna zote za hivyo, mtu mwenyewe ndiyo rasilimali hai na kuu yenye kuchakata yote katika ustawi wa jamii yoyote.


    Chochote kile kipatikanacho katika mazingira ya mtu; ambacho kwa akili yake na ubunifu, anaweza kubaini utumikivu wake ili kukifanyia mchakato utakaoleta lile tumizi kwa ustawi wa maisha yake, hicho ni rasilimali. Na hivi rasilimali hufungamana na upeo na vipawa vya utambuzi. Mtu aweza kuwa na vitu kadhaa katika mazingira yake asijue kumbe vinaweza kutumika hivi ama vile-- na hivi kuweza kubadili ubora wa mazingira yake ya kuishi; na basi hivi hivyo vitu vitakuwa si 'rasilimali' kwake kwa wakati; mpaka yeye ajifunze ama kutaamulika kwa muktadha fulani... Katika usawa, mapana na upande wa jambo hili ndiyo tunaitambua Elimu kama shughuli adhimu katika kuchochea ujuaji, kudumisha maarifa na kutunza muktadha wa kuelimika zaidi katika utambuzi wa mtu. Hakuna haja ya kupamba shughuli ya elimu kama ni 'funguo ya maisha'... Funguo ya mtu hasa ni 'dhamira' ya mtu katika kuona umuhimu wa kujifunza na 'makusudio' yake kutafuta mbinu za visomo--kuufaa ustawi wake. Na hapa ndipo tunaweza kupata tafsiri rahisi ya maendeleo... Kuchachuka kwa dhamira ya mtu kunakogeuzwa ni harakati za kuabadili mazingira yake kwa 'upeo' na 'imani' yake juu ya jambo fulani... Kwa kuwa ni fanusi, kile katika lugha ya kiingereza hutajwa ni 'function'; ya imani imtiaayo mtu tumaini katika juhudi na bidii, ama hata kwa sura ingine tumaini la mtu katika uvumilivu na ustahimilivu. Na hivi fanusi ya elimu pia ni kutimilisha udhanifu wa mtu kusudi tumaini lake lisiwe ni bure... Kwa kuwa, Imani ya mtu ikijishikiza katika uadilifu wa kimawazo ulio katika sehemu ya ukweli unaofanya mambo, basi mtu mwenye imani anaweza kuvuna matunda yenye kheri na ubarikika kulingana na imani hiyo; na ikiwa imani haiko katika uadilifu wa kweli mtu hufa kuvuna matunda mabovu ya hasara kwa uvumilivu, ustahimilivu, juhudi na bidii zilizokuwa ni batili...


    Imani ndiyo mhimili mkuu wa 'Elementi ya kiza'... Uadilifu wa kifikra wa jumuiya za watu, vile katika mashauri ya kiingereza hutaja ni 'Idealism'; ndiyo yale mawazo makuu yanayozingatiwa na kujaribiwa, kulingana na sura mbalimbali ya vyombo, ushirika, nafasi ya mtu mmoja mmoja-- katika utekelezaji unaoshahibiana nayo; kwa tumaini fulani juu ya ustawi wa makundi ya watu. Uadilifu wa kifikra ndiyo huweza kuzaa kufanyika kwa taasisi hata ndani ya taasisi nyingine kama vile serikali inavyoweza kuwa ndani ya 'Utawala wa sheria na maelekezo' wa nchi.


    Walter Rodney aliendea kulichambua hili kama 'Super structure' akililinganisha na ile picha ambayo watu wafanyao nchi ama kundi la watu dola/kabila hutunza kitu kama agano fulani ambalo ni kiini cha muundo wao na hivi wao kulipokea hili akilini mwao kama 'adilifu adhimu' la ustawi; kama vile watu wanavyoweza kushikilia kusema wao ni 'taifa wa watu waliounganishwa na Mungu'; kwa hivyo wao wanatekeleza matakwa ya mungu kwa sura hii ama ile kukidhi mapokeo yao/ushawishi wa kiimani... Kwa namna hiyo, 'Super structure' yao inakuja na dhana iliyokatika mungu wao ama mapokeo yaliyonimagumu kuyavunja/kufikia; yenye kufafanua misingi kwa taasisi zao za kijamii...


    Basi ndivyo hivi mimi ninaachana na dhana ya 'Super structure' na kuzungumza kwa minajili ya 'Elementi ya Kiza' kwa kuwa ninataka kumchambua mtu mwenyewe na mapana ya Saikia yake, kina cha Upeo wake, Vikomo vya mashauri yake--Usiku na Mchana uliokatika saikia yake kwa wakati; katika kuingiliana na Nuru ya ufahamu; iliyo ndiyo mtaji sawa kwa wanadamu wote wenye akili, kujitambua na utashi. Kiufundi, kwa kufanya hivi ninapiga hatua moja mbele ya zile mbinu za visomo fananishi/linganishi katika kutafuta kuifafanua nchi moja na ingine--vile nayeye Walter Rodney alionesha ugumu katika kupambanua bayana dhana ya 'Maendeleo' na 'Kutokidhikamaendeleo'--akitaja hayo kama 'development' na 'underdevelopment'... Katika kazi yake ya 'How Europe Underdeveloped Africa', 1972.


    Vile vile nizungumza juu ya 'Elementi ya Kiza' kwa kuwa ninataka kuonesha ni jinsi kati tofauti ya 'Maendeleo' kati ya nchi moja hadi ingine si fanusi ya 'Elimu' kama hii elimu ya darasani... Na kimsingi hasa--basi si 'maarifa mengi' ya kushindiliwa darasani na vyeti na utaratibu wa visomo ambavyo hata Afrika tunadesa kwa nchi za magharibi na huku tukishindwa hata kukidhi muktadha wa 'Ubunifu' na 'Uvumbuzi'... Ninataka kuonesha Elimu ni zaidi ya Utaasisi wa sasa wa madarasa na hesabu zake. Ninataka kuonesha muktadha wa Elimu ulio ni Hekima hasa--ni mwenge hasa, ni kitu chenye kuleta tumaini pasipo kujali unyonge wala fahari ya kisomo cha madarasa... Na hivi ninalingania mabadiliko makubwa katika kuboresha shughuli ya kuelimika kwa watu na manufaa ya moja kwa moja kwa kila hatua, mapana na kina cha kujua, kuelewa, kutambua, kujitambua na kutangamanisha yote. Kufanikiwa kwangu kwa hili kutamaanisha hatua moja mbele ya udhanifu/uadilifu wa Nyerere kuhusu Uhuru--Na hivi mimi ninazungumza sasa kuhusu 'Liberiti'--muktadha wa mtu kufanya juhudi, bidiii, uvumilivu na ustahimilivu ulio katika mwangaza na siyo kupepesa katika kiza.... Ninashughulika na 'Elementi ya Kiza' katika saikia ya mtu mmoja mmoja; na hivi wala sileti pendekezo jipya kwa tumaini tupu; ila tu nikiazmia kuonesha njia ya kumalizana na 'ujinga wa awali' wa wanadamu wote.


    Dhana ya liberiti inaendana na kusakinisha misingi ya kuongoza mtu kuelewa Kosmogoni mpya. Kwa kuwa sehemu ya Kosmogoni ya zamani ndiyo inayotawala hata makundi ya watu wengi na kufanya kiini cha jambo analolisema Walter Rodney ni 'Super structure'; kile ambacho watu huridhi kufikiri ulimwengu ulianzaje na basi utakwendaje--kubebea ndani yake majaliwa ya binadamu wote na hatma zao ndani ya nyakati. Hata katika mataifa yaliyoacha uadilifu wenye namna ya mapokeo; ndiyo basi kwanini haishangazi kukuta katika nchi kama Marekani, kuwa na matawi ya uchunguzi na utafiti kuhusu Anga za juu na Maarifa ya Nyota. Kwa kuwa vitu hivi, atake asitake mwanadamu huvutwa sana kufumbua siri zake kufungamana na hatma yake mwenyewe. Ndivyo hivi ni kawaida kwa watu wa makabila wengi kuaamini/kusadiki 'mungu yuko/anaishi mbinguni'... Basi kosmogoni hii ya Mungu aishiye 'Mbinguni' haina budi 'kushughulikiwa na kuondolewa katika akili za watu na mahala pake kujalizwa upya na Kosmogoni ya 'Ulimwengu wenye usifa-akili kote na Mote'. Kujitahidi kuweka bayana sura ya ukweli huu ulifumbika katika fahamu na akili ya kawaida ya mtu/watu ndiyo kutaweza kuleta bayana mwangaza kwa mwanadamu kuanza kubadilisha misuko na asili ya taasisi zake zote za kijamii. Kosmogoni hii ndiyo itakayoongoza Mpangiko wa Ulimwengu Mpya... Jitihada zenye kuweza kuleta mwangaza kwa utangamano na uhuru wa vyombo vya kitaasisi hata kupitiliza 'Mamlaka' na mifumo yake yote batili; yenye kuendekeza uadilifu kwa imani zenye kuelekea katika 'Super Structure'--msemo wa Walter Rodney.


    Katika dunia yetu, kumekuwa na muktadha wa dini za aina kuu mbili kulingana na hatma za mauti na uzima wa mtu kuhusu. Kutoka Mashariki kumekuwa na dini zisizosisitiza uwepo wa Mungu yoyote. Kutokana na dini hizi tunaona kuja tamaduni zenye nidhamu za hali ya juu ya utu katika 'kupigania' kile kitwajacho ni 'Moksha'--ukombozi wa mwisho. Kwa mapokeo ya dini hizi, mtu huzaliwa, kufa na kuzaliwa tena mpaka yeye afikie moksha. Kufikia moksha ni kutaamulika na kupotelea katika 'mwili wote wa uzima'. Mwili huu hutajwa ni mwili wa Buddha, na kila mtu anayefikia moksha hutokomea katika mwili wa Buddha kama mwangaza wa taa mbili unavyoweza kuingiliana na kudumu pamoja katika 'sehemu' moja. Basi kusema moksha ya mtu huja na sifa ya kuyeyukia katika hadhi isiyo maumbo na ujazo lakini iliyo ni hai kwa 'ufahamu na Nuru' ya kibuddha. Kwa hivi ni desturi ya watu wengi wa magharibi kuishi na kutafuta 'kutaamulika' na nuru hii ya Buddha na hivi kufanya uongofu wao na ujinga wa mafikara na fahamu za msingi za mwili za mwanadamu.


    Ikiwa kuna watu ambao kwa hapa nyumbani wanadhani mtu hawezi kuishi kwa uadilifu hadi awe na 'hofu ya Mungu' basi hiyo ni kasumba na ujinga kabisa! Ndivyo hivi 'Super Structures' hutawala akili za watu na hata angali si ukweli wenyewe hasa. Na binadamu daima huvuna matunda ya imani yake kwa 'ubarikika' ama 'Mkosi' kufaa elimu na sura ya majaliwa yake. Kwa kuwa pia, pasipo watu wa nyumbani kufumbua macho yao kutazama kote mashariki na magharibi; wao hawezi kugundua labda dini zote za mashariki na magharibi zimekuwa ni mikondo miwili ya vichochezi na majaribio kuchanua kwa Ua Moja la Utu; ilivyo ni muktadha mpana kuliko safari ya mtu mmoja mmoja kuzaliwa, kufa na kuzaliwa tena. Ipo namna inaweza hata kuzungumzwa kuwa, kituo cha mikondo yote miwili ya majaribio haya kiko 'mbele ya wakati'; lakini hili libaki ni fumbo kidogo, miongoni mwa wale wenye wepesi wa kuja kuzikamatia 'ramani za roho' na 'Usifa-akili wa Nyakati zote'-- unaoingia katika saikia za watu wote na kuwa sehemu ya 'Nuru ya Milele' lakini kwa hali ya kawaida wao wasiwe na fahamu ya kuwepo kwake...


    Sasa kutoka Magharibi ndiyo kumepata kuwepo kwa dini zenye mapokeo ya mtu kuzaliwa na kufa na kungojea/kupitia hukumu fulani... Dini zilizofundisha hukumu ndiyo dini zilizosisitiza muktadha wa 'Super Structure' hasa. Kwa kuwa jamii yeyote ambayo mambo ya safari za 'wafu wenye kusubiri hukumu' imekuwa ni sehemu ya mapokeo; basi pamekuwa pia na makuhani--waendesha kafara/matambiko kutoa sadaka/zabihu kwa miungu ama hata mizimu kama 'kusanyiko la roho' za mababu wa makabila. Dini za magharibi zimejinasibu mno na majaliwa ya kivikundi, mwenendo wa watu wake katika kutimiza hili na lile baina mmoja na mwenzake-- kwa kukataza hili na kubariki lile almradi tu mapana ya ustawi wa jamii yanalindwa kuwa namna yake na kupewa maana yake fulani. Lakini kwa ukawaida wake, dini za magharibi inawakilisha kujenga na ya muktadha wa 'saikia jumuizi'--kupanda na kuvuna matunda ya kiroho yajayo na kutumia mapana mafupi mafupi ya kuishi na kufa; na hali zile za mashariki inaelekea kubomoa mawezekano ya 'saikia jumuizi' na hali mambo yafanyayo maisha ya kila siku yanawezakuwa na ushawishi wa kuishia kufanya hiyo pia. Haki ya yote mawili kwa pamoja ni kuwa, mwenye kuishi kwa hofu juu ya jambo fulani kiadilifu anaweza kuneemeka katika ufundi na mipangilio ya mambo-- kukidhi ufanisi wa hatua fupi fupi za kiustawi; na hali yule mwenye kutokua na hofu ya chochote isipokuwa kwa kule kupoteza nafasi ya kutaamulika, yeye atajali sana hadhi ya vitendo vyake kwa kila nukta ya maisha yake; yeye 'akumbukapo', na hivi kuwa mzuri wa kutumia vizuri yale yote yajayo na wakati...


    Si ajabu katika kule kuachana na mfungamano wa mapokeo ya asili ya 'Super Structure' kwa jamii za magharibi na mashariki kumeleta 'Maendeleo' ya kasi na yasiyotabirika tena mkunjuko wake wa neema; kwa kuwa pale ambapo hakuna kinachomtia hofu mwanadamu toka juu basi yeye anaweza kutafuta adui wa kumsakizia na kukosa imani naye ili ajiridhishe ule muktadha wake wa majidaidai. Kwa hivi namna moja Ubepari na Usoshalisti ni matokeo ya 'uadilifu huru'... Magharibi japo imejitenga 'Mungu' lakini hiyo imetokea kutotea katika kupendelea mali na anasa za mwili--na hata yale yote 'yaliyokuwa yamekatazwa' hapo zamani.... Mashariki iliwakilisha kuachana na wazo 'Mungu' kwa kuona hiyo ni dalili ya kufisilika kimawazo na dhamira--kuwa dini ni 'kiburudisho cha kilevi kikali' kwa makundi ya watu... Mashariki ilivunja ndoa na dini mpaka kufikia kiwango cha kuogopa mdini yeyote na hivi kuona mtu mmoja mmoja hawezi kuaminika... Anaweza kutia sumu katika harakati za taifa la kisoshalisti na kulirudisha nyuma katika umaskini uliokithiri... Ndivyo mamilioni ya watu Urusi walikamatwa na kushughulikiwa na maafisa wa serikali ya Muungano wa kisoshalisti wa Sovieti--KGB, Urusi; na uhuru wa dini kuzimwa kabisa Urusi ya karne ya 20.


    Huko Marekani ilikuwa kinyume, kauli mbiu ya Marekani ni 'Liberiti'... Uhuru wa kuabudu umekuwa ukilindwa lakini katika sura moja ya ajabu; Amerika ilipindua ile sura ya 'Mungu' wa wote; ila ikaweka ishara za ajabu katika baadhi ya nyaraka zake za serikali--katika noti ya fedha kuna msemo 'Katika Mungu Tuaaminiye'... Waamerika wengi wamepotoka katika kuelewa ukweli uliofikisha kufanyika kwa taifa lao; kwa kukosekana mapana ya elimu ya mwangaza; liberiti kwao imemaanisha pia Ubinafsi uliopindukia, na ubepari uliopitiliza... Na serikali kama mwamvuli wa kulinda ajenda yao ya 'Taifa Bora' la waliohuru... Na kwa chini chini, Amerika ni nchi ya Kikristu... Kwa kuwa kukosekana kwa kosmogoni mpya elekezi, Waamerika wengi wameshindwa kuchanua upya na kurudia katika udini wa namna fulani. Kuzungumza kwao kwa 'Liberiti' ni gumzo tupu... Kama hata ambavyo hata huku Afrika na sisi tunakwama kwa kutokuwa 'wamoja' kitaifa; hata kwa ndani Wamarekani si wamoja na hasa kukagua ustawi wa mtu mmoja mmoja... Tamaa ya kupindukia inatukuzwa kuwa ndiyo ujanja wa kuazmia 'Ndoto Amerika'; Nyerere na wenzake waliliona hili katika 'nchi zilizoendelea' wakapandikiza fikra kwa watu wengi Afrika kuwa Ubepari ni unyonyaji...


    Usoshalisti pia ulizaliwa kutokana na kutokubaliana na siasa za kibepari kama za Marekani. Japo Afrika tulioongezea agenda moja ya kujikwamua na toka kwenye siasa za dunia za Kibeberu; Nyerere aliangukia katika mtego wa kupingana na Ubepari na mwelekeo wake wa kuzaa matabaka na ubeberu wa kimataifa; kwa kubuni falsafa ya Usoshalisti wa Kiafrika. Lakini mawazo ya Karl Maxi pia yaliteka wanautaifa wengi katika kujaribu kuchambua muktadha wa mtu, uzalishaji mali na umiliki wake wa Mali katika kule kuepuka kuaachia wachache kulimbikiza mali hadi kupindukia--wazo linalopendekeza serikali kuwa chombo chenye kuingilia kati hatma ya milki na ustawi. Kwa watu wafikirifu wa uhuru wa kiraia siku zote kumekuwa na mdahalo kuhusu umiliki wa mali na hata njia kuu za uchumi katika jamii. Amerika kimsingi, inafuatisha sera za uhuru... Kwa hivyo fikra za Karl Maxi na Mapelekeo yote ya kisoshalisti vimekuwa vikionekana ni adui mkubwa wa 'Liberiti'... Hadi hii leo hata ule uwizi wa mchana kweupe wa utanzu wa makampuni ya kibepari ya Amerika, huonekana ni msingi wa 'Mafanikio' ya Muungano wa Mataifa ya Amerika; na sera ya Nje ya Amerika inaelekeza serikali ya Amerika kulinda maslahi ya watu wake na mashirika yake ndani na nje ya nchi...


    Nyerere alibuni wazo la serikali kuhodhi rasilimali kuu na njia kuu za uchumi kwa kufananisha Ujamaa wa Tanzania na misingi Ujima ambapo njia kuu za uchumi zilimilikiwa na watu wote... Akitaja mifano ya mito na hata ardhi... Lakini Ujima, kama ilivyokwa jamii zenye kiini kikuu cha muundo na zile zisizo na huo; Ujima ni hatua ya awali ya ustawi wa karibia jamii zote... Na hivi Nyerere si kuwa alibuni kitu kilichoenda mbele, hakika alithubutu kutaasisisha jambo kwa vionjo vilivyonyuma ya wakati... Lakini si kosa lake; Hata Marekani leo hii hawana falsafa bora yenye kuongoza fanaka na ustawi wenye utangamano miongoni mwa watu wake linapokuja jambo la Uchumi na Maendeleo.


    Usoshalisti unapicha ya kufanana na ubepari pale ambapo mwongozo wa maadili ya mtu unapokosa mhimili wa maana yenye kukidhi haja ili kufafanua yale majaliwa ya mtu mmoja mmoja na tena yale ya jamii nzima. Tamaa inaweza kuwa kichochezi kwa mtu kutafuta mali; Amerika ni nchi 'inayoendelea' kwa sifa ya kichochezi hichi na mazingira yake. Wivu ni ncha nyingine pale dhamira ya mtu inapokuwa haipo katika kule kujipangilia na mhimili wa dhamira bora ya katikati. Wivu ni kitu kilichojificha hasa na tena hatari kuliko tamaa... Kwa tamaa mtu anaweza kuwa mbunifu na 'msanii' katika kule kusema 'kuishi kimjini-mjini'... Kutumia vipaji, mwanya na fursa katika kufanikisha malengo yake ya kustawi. Tatizo pekee la tamaa ni pale inapokomaa kupindukia hata kutokujali athari hasi za kiustawi wa jamii--ambazo zinaweza kuwa ni matokeo ya shughuli yake. Amerika leo hii inalia na tatizo la Uchumi na hali tatizo kuwa ni Tamaa za taasisi zake za fedha na mikopo zinazodumisha michezo michafu ya kuchapisha fedha na kukopesha serikali ama kukombelea benki zinazokufa na hapo hapo kupandisha riba kwa wakopaji... Benki Kuu ya Amerika, Federal Reserve, ni chombo binafsi--Mali binafsi ambayo hata serikali huenda huko kukopa; Marais wote waliojaribu kuichokonoa FR walikiona cha mtema kuni--Abraham Lincoln alikusudia kuchapisha 'Green Bucks--noti za fedha za kijani' za serikali na siyo kutegemea Federal Reserve; ilikurekebisha mdororo wa Uchumi; historia ina habari zake. John F. Kenedy naye inasemekana alijaribu kuingilia masuala hayo hayo yenye maslahi ya vibopa wa 'njia kuu za uchumi'; kilichompata hata mtoto wa miaka sita Amerika anaweza kukupasha habari zake... Mashirika yote ya Amerika ni sharti kukagua hesabu zake za fedha na kuwasilisha katika ofisi ya Mkaguzi wa Mahesabu--lakini FR haijawahi kuwasilisha taarifa yake ya ukaguzi tangu mwaka 1913...


    Sasa kwa upande wa wale waliochagua usoshalisti, tunaona mkono wa kuume wa ubepari wenyewe. Wivu ndiyo kichocheo cha usoshalisti; mtu mwenye wivu hana ubunifu hasa ila tu kwa kutamani visivyovyake kuhalishwa kuwa vyake ikibidi. Si ajabu watu wote waliovutiwa na usoshalisti walikuwa ni watu wenye saikolojia ya wivu. Ni rahisi kwa watu wenye wivu kuazimia 'vyakwao' hata kwa kushindana/kupingana na 'vyawenzao' ikibidi hata kwa nguvu. Namna mojawapo ya kutekeleza nguvu hiyo ni kupendekeza ile serikali ama uongozi utakaodhibiti wengine kusudi 'watu wote wawe sawa'... Sasa binadamu wote si sawa; Nyerere alithibitisha kutokuwa kuwa na kina cha uelewa juu ya mbegu ya utu kwa kuleta maelekezo ama mwongozo wenye kuonekana kama sahihi kwa nje na kumbe ni potofu kwa ndani. Kila mwanadamu ni wa kipekee sana... Japo kutambua upekee wa mtu ilikuwa ni hatari mwa siasa yoyote ya kisoshalisti... Kwenye nchi kama ya Kibepari, hili liko wazi... Japo nako huko serikali ilikuwa inaogopa sumu ya kusema 'binadamu wote ni sawa'... Kwa kuwa hiyo ingalilazimisha hata kupindua baadhi ya mienendo ya kiuchumi na kuhatarisha na ustawi wa dola. Na hivi si kwamba Amerika hakujawahi kuwa na watu waliopenda usoshalisti--hata huko walikuwepo.


    Kwa hapa Afrika, wapo viongozi wa mwanzo ambao hawakushawishika kufuata siasa za kisoshalisti lakini mbaya zaidi wakashindwa hata misingi ya demokrasia... Amerika hujigamba kuwa ni taifa la demokrasia bora, kwa kuwa demokrasia inamaanisha kupelekea pia kutambua haki ya mtu kumiliki Mali na kutambulika kwa jasho lake.... Demokrasia ya kisoshalisti ama demokrasia katika usoshalisti ni msigano wa kidhana na mapelekeo; ni jambo lisilowezekanika. Palipo na mapelekeo ya mashirika ya umma ya uzalishaji mali hapawezi kuleta/kuchochea ubunifu ujao na mashindano ya kibiashara ili kuleta ziada na ulimbikizaji; na hivi nafasi ya mtu kunufaika na ubunifu wa jasho lake hukosa mazingira ya kustawi; kwa kuwa vile vitakavyoishia kuwa ni mashirika ya umma vitazaa na mali za umma ambazo ni matunda ya kufaidiwa hasa na watumishi wa vyombo hivyo na serikali. Na kwa kadri siasa itakuwa ni shughuli ya kuendesha uratibu na utawala; wapo watu wasiokuwa na uchungu wanaweza kujipenyeza katika mifumo na kunufaika na mambo yalivyo--mwisho wa siku punda akigoma kuvuta mzigo; serikali na watu wenyewe lazima wataterereka. Ndivyo hivi basi hata kuwa ili nchi za kisoshalisti zipate kuendelea serikali zake zilikuwa kali na hata kukandamiza haki za raia kwa kile kilichoitwa 'kuyaleta maendeleo'... Watu wengi wamekufa katika Muungano wa nchi za Kisovieti za Urusi; na China, watu wengi wamekufa katika mataifa ya Ulaya ya Mashariki, watu wengi wamekufa Korea; kwa kile kilichotukuzwa na kutajwa ni mapinduzi ya Kisoshalisti. Usoshalisti na demokrasia kamwe haviivi chungu kimoja... Na hivi hata yale mafanikio yeyote unayoweza kuyasifu katika nchi za Mashariki, zilizoanza na usoshalisti ni maendeleo yaliyokuja kwa jasho na damu ya wengi kuliko ilivyopata kuwa Marekani--japo Marekani imetesa na inaendelea kutesa watu kwa vyombo vya fedha na makampuni ya kiunyonyaji hata nje ya mipaka yake kama Nchi za Amerika ya Kati na Kusini.


    Sehemu ya nchi unazoweza kusema zimeendelea, zimefikia hapo si kwa muktadha wa dini kama ilivyo katika Afrika na dini zake kuletewa na wageni. Nyingi zimeachana na dini kabisa na hata kuonesha kupingana nazo. Sehemu kubwa ya wabunifu nyuma ya maendeleo unayoyaona Magharibi na Mashariki si washika dini hata kidogo... Siku zote binadamu anapopambana na makali ya maisha kama vile mauti iliyopo mlangoni; ghafla ubunifu wake unaweza kuongezeka ajabu; ukilitambua hili utaelewa kuwa hata vita miongoni mwa watu wa makabila vimeleta msaada mkubwa kwa kuchachukwa kwa mendeleo. Katika utaratibu fulani, vita ya Ujerumani inahusika na maendeleo makubwa ya tekinolojia na ufundi hadi hii leo; Kujijenga kutoka katika uharibifu wa kivita Japani imekuza sana sana kiuhandisi, ufundi na tekinolojia kwa rasilimali zao za nje na ndani. Kujihami ama kujiandaa na vita kumekuza kasi ya kupanuka kwa tekinolojia ya silaha na sanaa za kujihami. Kurusha vyombo juu angani kwa ajili ya uchunguzi, mawasiliano na hata upelelezi ni shughuli ambazo mara nyingine hazina malengo ya kiustawi hasa lakini hivi huonesha vilele vya ubunifu na uvumbuzi ulio ni kielelezo cha kujiandaa na ustawi wa juu zaidi kupita dunia... Zamani anga aliachiwa mungu lakini siku hizi kuna serikali za watu zimeamua kumfuatia huko huko...


    Lakini mtu mwenye dini fulani yenye kubeba 'Super structure' fulani anaweza kubweteka kirahisi akaona hata yale yote ya kutengeneza roketi na makombora ya kwenda masafa marefu ni uwendawazimu mtu... Na hivi japo binadamu leo ana uhuru wa namna fulani kuadilifu; yeye pia, kwa kweli kabisa, amekuwa na kisirani na mapepe mengi yasiyo na msingi. Kuelekeza nguvu kwenye tafiti za anga za juu kwa kutumia fedha nyingi na hali kuna watu katika nchi hiyo hiyo wanaukwasi wa kupindukia mpaka kuishia mitaani kwa kupoteza makazi ya kuishi ni kitu kisichotengeneza hesabu kwa mtu yeyote makini.


    Dini ya mtu yeyote inahusika moja kwa moja na vichochezi vya majaliwa yake na ustawi wake. Kwa kuwa dini huleta muktadha wa uadilifu unaoweza 'kuziba' muktadha endelevu wa elimu... Na halafu ikaleta kubweteka kunakodororesha mwelekeo wa maendeleo. Kwa hiyo dini zote zinautumikivu wake katika fanusi ya 'Elementi ya Kiza' lakini si kusema dini inaleta elementi ya kiza... Maisha daima ni mapambano dhidi ya ujinga wa namna zote; si kwa vitu vya nje tu; bali vya ndani yako wewe mwenyewe... Elimu na utaamuliko ndiyo pekee hakika ya kutokomeza mapokeo yasiyokidhi haja tena, na kumuweka mtu huru. Hapa tulipo ni matokeo ya kujua na kutokujua kwetu kuhusu sisi, majaliwa yetu na utashi. Mtu anaweza kuachana na dini zote, na akastawi ikiwa uhuru wake unamwangaza wa Kweli katika kunasibu mipangilio ya jitihada zenye kuongoza kwenye kheri anayokusudia. Ni jinsi gani haya yanachukua sura miongoni mwa watu wa Afrika kudhihirisha kuweza ama kushindwa kwetu kujikwamua? Kila mmoja hana budi kujimulika.


    Je, tunaweza sasa kusonga mbele zaidi na kuachana na fikra za 'Siasa za Ujamaa na kujitegemea' na hata pia Uchumi wa Kibepari?


    NDIYO--Hili linawezekana katika namna mpya wa 'Uchumi Mama' na kwa minajili ya kile nilichokiita ni 'Usanisi wa Ujasiriamali wa Kijamii'...


    Panapo majaliwa na Kheri, tutamulika nini 'Usanisi wa Ujasiriamali wa Kijamii.


    Amani na Upendo
     
  14. KXY

    KXY JF-Expert Member

    #14
    Jan 23, 2012
    Joined: Dec 31, 2011
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    tukiondoa uvivu tutajifunza mambo mengi sana kwa kusoma, somo zuri bado naendelea kusoma michango mingine
     
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