Swali kwa Kamati ya Dira ya Taifa: "Umoja wa Taifa ni Chachu ya Maendeleo au Maendeleo ni Chachu ya Umoja wa Taifa?"

[Mama Amon]

Wajumbe 22 wa Kamati ya Dira ya Taifa ya Maendeleo wakiwa wamesimama mbele ya bango lenye kaulimbiu isemayo kwamba "Umoja na Mshikamano ni Chachu ya Maendeleo ya Taifa"​

I. Utangulizi

"Tumeonewa kiasi cha kutosha, tumenyonywa kiasi cha kutosha, tumenyanyaswa kiasi cha kutosha. Unyonge wetu ndio uliotufanya tuonewe, tunyonywe na kupuuzwa. Sasa tunataka kufanya mapinduzi, ili tusionewe tena, tusinyonywe tena na tusipuuzwe tena!"--Julius Nyerere (1967), Azimio la Arusha, Tanzania. ​

Tarehe 9 Desemba 2023, akiwa Ikulu ya Chamwino huko Dodoma, Rais Samia Suluhu Hassan alizindua Kamati ya Dira ya Maendeleo ya Taifa na kuikabidhi jukumu la kuunda Dira ya Maendeleo ya Taifa kuelekea miaka mingi ijayo.

Akihutubia katika uzinduzi huo, Ras Samia alionekana kusema kwamba wajumbe wa Kamati ya Dira ya Taifa wanapaswa kujibu maswali yafuatayo:

1. Watanzania wanataka kuwa wamefika wapi katika miaka 50 ijayo? (Dira/Vision)
2. Haya mazingira tuliyomo kwa sasa hivi ni wapi, kuna mazuri gani, mabaya gani, matisho gani, na majaliwa gani, kama tukijipima kwa kuzingatia tunakotaka kufika katika miaka 50 ijayo? (Uchambuzi wa mazingira ya ndani na nje/SWOT Analysis)
3. Tutatumiaje mazingira tuliyonayo ili tuweze kupata tunachokitaka katika miaka 50 ijayo? (Usanifu wa Mikakati/TOWS Analysis)
4. Tutafanya nini kusudi tuweze kupata tunachokitaka katika miaka 50 ijayo? (Mbinu/Tactics)
5. Nani atatekeleza majukumu gani wakati wa safari yetu ya miaka 50 ijayo? (Mgawanyo wa kazi/Division of Labour)
6. Kazi gani itafanyika wakati upi katika safari yetu ya miaka 50 ijayo? (Ratiba ya kazi/Work plan)
7. Safari yetu inahitaji rasilimali kiasi gani ili tuweze kukamilisha safari yetu ya miaka 50 ijayo bila upungufu? (Bajeti/Budget)
8. Wakati wa safari yetu ya miaka 50 ijayo tutajuaje kwamba tumefika mwisho au bado hatujafika mwisho? (Vigezo vya ufanisi/Performance metrics)

KIsha akawambia wajumbe kwamba kaulimbiu inayopaswa kuongoza mchakato wa kuunda Dira ya Taifa tajwa ni "Umoja na Mshikamano ni Chachu ya Maendeleo Yetu."

Naye Profesa Kitila Alexander Mkumbo, ambaye ni Waziri wa Nchi Ofisi ya Rais Mipango na Uwekezaji, akihutubia katika uzinduzi huo, aliwataja wajumbe 22 wa Kamati ya Dira ya Maendeleo ya Taifa kuelekea 2050 au zaidi. Wajumbe hao 22 ni hawa:

1. Prof. Lucian Ambrose , wa Chuo Kikuu cha Dar es Salaam (Mwenyekiti wa Kamati);
2. Prof. Joseph J. Semboja, Mkurugenzi Mtendaji wa zamani wa REPOA na Taasisi ya Uongozi;
3. Dr. Asha Rose Migiro, Mwanadiplomasia aliyewahi kufanya kazi kama Naibu Katibu Mkuu wa Umoja wa Mataifa;
4. Dr. Florence M. Turuka, Mhadhiri katika Chuo Kikuu cha Sokoine na Katibu Mkuu wa zamani wa Wizara ya Kilimo;
5. Dr. Amina Suleman Msengwa, Mhadhiri katika Chuo Kikuu cha Dar es Salaam katika Idara ya takwimu;
6. Aidan Frederick Eyakuze, Mkurugenzi Mtendaji wa Twaweza Afrika Mashariki.
7. Dr. Yahya Hamad Sheikh, Mhadhiri katika chuo kikuu cha Taifa Zanzibar (SUZA) katika idara ya TEHAMA.
8. Dr. Maryam Vuai, Mchumi katika KItengo cha Utafiti wa Masuala ya Uchumu-jamii na Uchambuzi wa Sera cha Zanzibar (ZRCP);
9. Mr. Abdul Rajabu Mhinte, Ofisa kutoka Ofisi ya Rais;
10. Mr. Emmy Kalomba Hudson, Mwanasheria Mkuu wa Serikali;
11. Dr. Ntuli Angyelile Kapologwe, Mkurugenzi wa Idara ya Kuzuia Magonjwa katika Wizara ya Afya.
12. Mr. Godfrey Kirenga, Mkurugenzi Mtendaji katika kituo cha SAGCOT Centre Ltd;
13. Eng. Ally Bondo Samaje, Kamishna Mzaidizi katika Wizara ya Madini;
14. Dr.Richard Joseph Kimwaga, Mhadhiri katika Chuo Kikuu cha Dar es Salaam kwenye Idara ya Maji;
15. Dkt. Richard Shukia, Mhadhiri katika Chuo Kikuu cha Dar es Salaam katika Idara ya Elimu ya awali;
16. Dr. Gladness Ladislaus Salema, Mhadhiri wa Chuo Kikuu cha Dar es Salaam katika Idara ya Usambazaji wa Huduma za Afya kwa Umma;
17. Mr. Imani Richard Nkuwi, Kamishna wa Uhifadhi wa Mazingira kwenye Wizara ya Utalii na Maliasili;
18. Ms. Amne Sued Kagasheki, Mwanasheria na Mshauri katika Masuala ya uwekezaji chini ya Kikundi cha wataalam wa Shikana;
19. Mr. Zahoro Muhaji, MKurugenzi Mtendaji Mkuu wa Tanzania Startup Association(TSA).
20. Ms. Neema Mduma, Mhadhiri katika Chuo cha tehama na Sayansi ya Uhandisi wa Mawasiliano (CoCSE) kwenye Taasisi ya Nelson Mandela ya Sayansi na Tekinolojia katika Afrika (NM-A-IST;
21. Ms. Dorice Mgetta, Mjumbe wa Bodi ya Tanzania Trade Authority (TTA); na
22. Mr. Lawrence N. Mafuru, Katibu Mtendaji wa Tume ya Mipango.

Pamoja na umuhimu wa dhana ya "Umoj wa Taifa" katika ujasiriadola, bado kuna utata kuhusu nafasi ya "Umoja wa Taifa" katika ujasiriadola, kwa maana kwamba, haieleweki vema kama ni mbinu au lengo.

Hivyo, katika makala hii tunapendekeza kuuliza na kujibu swali kuu lifuatalo: Umoja wa Taifa ni Chachu ya Maendeleo au Maendeleo ni Chachu ya Umoja wa Taifa?

Kwa ajili ya kulijibu swali hili tutaanza kwa kujibu maswali mawili yafuatayo: Kuna wakati ambapo Umoja wa Taifa ni chachu ya Maendeleo? Na je, kuna wakati ambapo Maendeleo ni chachu ya umoja wa Taifa?

Kwa ajili ya kuweza kujibu maswali haya kwa ukamilifu mkala haya yamepangiliwa na kupewa muundo ufuatao:

1. Utangulizi
2. Boma la fikra na nadharia elekezi (Conceptual and theoretical framework)
   1. Alama za umoja wa Taifa,
   2. Sababu zinazochochea umoja wa Taifa,
   3. Sababu zinazomomonyoa umoja wa Taifa,
   4. Umuhimu wa umoja wa Taifa,
   5. Tofauti kati ya umoja na utengano: Jawabu kwa swali "Umoja ni kitu gani na sio kitu gani?,"
   6. Maana tatu za dira ya 'kiumbehai'
3. Matokeo ya Utafiti
   1. Umoja wa Taifa kama chachu ya Maendeleo
   2. Maendeleo kama chachu ya umoja wa Taifa
4. Hitimisho na mapendekezo
5. Marejeo muhimu

II. Boma la fikra na nadharia elekezi

1. Alama za umoja wa Taifa

Katika somo la uraia watoto wetu tunawafundisha kwamba zifuatazo ni alama za umoja wa Taifa:

Wimbo wa Taifa, bendera ya Taifa, kiapo cha utii kwa Jamhuri, kiti cha rais wa nchi, sarafu ya Taifa, sikukuu za kitaifa, Katiba ya nchi, andiko la Dira ya Taifa ya masafa marefu yanayopita umri wa kizazi kimoja, na nembo ya Taifa inayotukumbusha kuhusu kanuni ya “Utanzania” ya “uhuru na umoja” wa wanawake na wanaume walioko kwenye nembo iliyokuwa inatumiwa na marais watano wa kwanza lakini sio nembo ya sasa inayotumiwa na Rais Samia isiyo na picha za “bibi na bwana.”

2. Sababu zinazochochea umoja wa Taifa

Aidha huko mashuleni, tunawafundisha watoto wetu kwamba sababu za umoja wa Taifa ni zifuatazo kati ya zingine:

Lugha ya Taifa, mtaala mmoja wa elimu katika nchi nzima, mwingiliano kupitia shughuli za kiuchumi na kijamii kama vile biashara na michezo, matumizi ya sarafu moja, matumizi ya katiba moja katika nchi nzima, matumizi ya seti moja ya sheria zinazotungwa na Bunge moja la nchi nzima, matumizi ya andiko moja la dira ya maendeleo ya Taifa katika nchi nzima, wananchi wengi kushiriki katika matukio ya kitaifa, na rasilimali za taifa kutumika katika namna inayozuia pengo kubwa la kipato kati ya matajiri na maskini.

3. Sababu zinazomomonyoa umoja wa Taifa

Aidha, somo la uraia linawafundisha watoto wetu kwamba, zifuatazo ni baadhi ya sababu zinazomomonyoa umoja wa Taifa:

Unyonyaji, rushwa, uongozo wenye utovu wa nidhamu kwa sababu ya kutumia madaraka ya umma kwa ajili ya kutafuta maslahi binafsi badala ya kupigania maslahi ya pamoja, minyukano ya kupigania madaraka katika wakati ambapo serikali inapaswa kuwa inatekeleza mipango ya maendeleo, ubaguzi wa rangi, ubaguzi wa kikabila, kuendekeza tofauti za kidini katika maeneo yenye kuhusika na utekelezaji wa shughuli za kitaifa kama vile viongozi wa serikali kula viapo vya kidini na mahakama kuendesha viapo vya kidini, na uhaba wa rasilimali katika baadhi ya maeneo ya nchi.

Pia kuna ubaguzi wa kimadaraka wenye msingi wake katika aina na utendaji kazi wa jenitalia aliyo nayo mhusika, yaani itikadi ya ujenitalia (genitalism); ubaguzi wa kimadaraka wenye msingi wake katika umiliki wa jenitalia ya kiume, yaani itikadi ya mfumo dume (patriarchy);

Kuna ubaguzi wa kimadaraka wenye msingi wake katika umiliki wa jenitalia ya kike, yaani itikadi ya mfumo-jike (feminism);

Kuna ubaguzi wa kimadaraka wenye msingi wake katika nadharia ya uhandisi wa kijamii (social constructionism) unaosema kwamba mtu akisimikwa kama kasisi mwili wake unapata mabadiliko ya kiontolojia yanayomtofautisha kabisa na watu baki ambao hawajasimikwa kama makasisi, na kwamba mabadiliko hayo hayawezi kutokea kabisa kama anayesimikwa ni mwanamke, yaani itikadi ya mfumo-kasisi (clericalism).

Kwetu sisi, kukubali kwamba umoja wa wanadamu wote unatokana na kitu kingine kimoja kinchopatikana katika kichwa cha kila binadamu, yaani sifa ya urazini na haki zinazoambatana na sifa hiyo, na wakati huo huo kukumbatia itikadi za ujenitalia, mfumo-dume, mfumo-jike, na mfumo-kasisi, ambazo ni itikadi zenye kuhimiza ubaguzi wa wanadamu katika namna ambayo inakanusha umoja wa wanadamu kwa mujibu wa kanuni ya urazini ni mkanganyiko (paradox/contradiction) unaodhihirisha kwamba ama sisi ni wanafiki au ndumilakuwili au wasanii au wajinga. Tunapaswa kujisahihisha.

Kimsingi itikadi hizi zinatenganisha umoja wa binadamu makasisi na binadamu wasio makasisi, umoja wa binadamu wenye jenitalia za kike na binadamu wenye jenitalia za kiume, kwa kukanusha kanuni ya usawa wa hadhi ya ubinadamu (human dignity) waliyo nayo watu wote hawa kwa usawa. Ukasuku na undumilakuwili katika maeneo haya unapaswa kukomeshwa.

Kuna ukosefu wa usawa wa fursa za kiuchumi kwa kwa naadhi ya makundi ya kijamii mbayo kwa sababu hiyo yanajikuta pembezoni na tepetevu kiuchumi;

Kuna ukosefu wa hifadhi ya jamii kwa baadhi ya makundi ya kijamii kama vile wakulima, wafugaji na wavuzi, isipokuwa waajriwa wanaonufaika na mifuko ya pensheni.

Kuna tofauti za kiuchumi kati ya kanda tofauti za nchi kutokana na mgawanyo asilia wa maliasili za nchi.

Viongozi wakuu wa serikali wanaokula matunda yote ya uhuru na umoja, na matunda yanapokwisha wanakula uhuru na umoja wetu.

Hasa, watawla hawa wanaojigeuza wafanyabiashara wakubwa wanaohodhi njia kuu za uchumi na hivyo kupunguza ajira kwa watu baki. Na wanafanya haya wakati, kwa mujibu wa sheria, wao wanao uhakika wa kutunzwa na serikali hadi kifo chao kitakapowafika.

Mfano: Mkuu wa nchi yetu, Rais Samia, kwa sasa anamiliki magari 500 ya kusafirisha mizigo hawezi kuruhusu reli ijengwa na kukamilika maana hatapata biashara.

Magari haya yemesajiliwa kwa jina la kampuni ya mfanyabiashara binafsi (Mohammed Enterprises Tanzania Limited--MeTL) ili kuficha ukweli huu. Baadhi yanatumika kusafirisha makaa ya mawe huko kusini mwa Tanzania.

Kundi la makampuni ya MeTL huzalisha bidhaa na huduma mbalimbali kuanzia mafuta ya kula, kujumisha sabuni hadi vinywaji baridi. Mkurugenzi Mtendaji Mkuu wa MeTL ni Mohammed Dewji.

Mohammed Dewj, CEO wa MeTL
​

Kundi la makampuni ya MeTL linajumuisha makampuni kumi yafuatayo: 21st Century Textiles Limited; 21st Century Textiles Ltd; East Coast Oils and Fats; 21st Century Food and Packaging Limited; Glenrich Transportation (consists of over 1,000 vehicles with various carrying capacities); A-One Products and Bottlers Ltd; Royal Soap and Detergent Industries Ltd; East Coast Liquid Storage Limited; MeTL Agro; 21st Century Holdings Ltd; and Star Oil Tanzania Limited. Ndani ya makampuni haya ndimo Rais wetu anaficha utajiri wake.

Kadhalika, Waziri Mkuu wetu kwa sasa anamiliki maghala ya kutunza korosho hawezi kuwaruhusu watu wa kawaida kunufaika na biashara ya maghala. Anao mshahara wa mamilioni, na atatunzwa pamoja na familia yake hadi kifo, lakini bado anahodhi fursa za biiashara. Hii ni tabia ya kula hadi kuvimbiwa pia.

Aidha, viongozi wakuu wanajiongezea mishahara kwa kiwango kinachopanua pengo kati ya watawala na watawaliwa. Na wanafanya haya wakati wao wanao uhakika wa kutunzwa na serikali hadi kifo chao kitakapowafika.

Mfano: Wakati wa hayati Magufuli mshahara wa Rais ulikuwa milioni 10 kwa mwezi. Alipoingia Ikulu Rais Samia akaupandisha hadi milioni 30 kwa mwezi, sawa na ogezeko la 200%.

Ongezeko hili linawanufaisha wastaafu wote ambao malipo yao yanapaswa kutokana na asilimia fulani ya mshahara wa Rais aliyepo madarakani. Bado wao na familia zao watatunzwa hadi kifo. Hata hivyo, bado wanateka biashara. Badala ya kupigania maslahi ya watu wote wanapigania maslahi binafsi.

4. Umuhimu wa umoja wa Taifa

Kutokana na yaliyojadiliwa hapo juu ni wazi kwamba, umoja wa Taifa unaowawezesha wananchi kuishi kama familia moja kubwa, unazo faida zifuatazo:

Unachochea amani, unaleta utulivu wa kisiasa, unawasukuma wananchi kuelekeza nguvu zao katika malengo ya pamoja kwa ajili ya maslahi ya watu wote, ni chachu ya uzalendo dhidi ya maadui wa ndani na nje, unafanikisha miingiliano ya kiuchumi na kijamii inayopanua wigo wa maendeleo ya watu kiuchumi na kijamii, na unazalisha mazingira yaliyo rafiki kwa serikali wakati wa kuwahudumia wananchi.

5. Tofauti kati ya umoja na utengano: Jawabu kwa swali "umoja ni kitu gani na sio kitu gani?"

Mara nyingi, tunatumia maneno “uhuru na umoja wa Taifa” bila kueleza maana ya neno “uhuru,” neno “umoja” wala neno “Taifa.” Kwa leo tunataka kwanza kudadisi maana ya neno “umoja.”

Neno “taifa” linamaanisha kundi la watu wenye utamaduni mmoja, wakiwa chini ya mamlaka moja na ambao ni wakazi wa eneo moja la kijiografia.

Neno “uhuru” linamaanisha kwamba kuna mtu X mahali fulani aliye kwenye hali inayomwezesha kufukuzia lengo lake Y kwa sababu hafungwi na kikwazo Z. (MacCallum 1967)

Uhuru ni kinyume cha neno utumwa. Hivyo, neno “utumwa” linamaanisha kwamba kuna mtu X mahali fulani aliye kwenye hali inayomzuia kufukuzia lengo lake Y kwa sababu anafungwa na kikwazo Z.

Kwa ujumla, haya maneni mawili, uhuru na taifa, hayana ugumu wa kueleweka. Shida iko kwenye neno “umoja.” Kwa hiyo tunaelekeza nguvu zetu katika kufafanua maana ya "umoja" kwa kuzingatia ufafanuzi wa kimetafizikia unaotolewa na William Norris Clarke (2014).

Kifalsafa, vitu viwili vinakuwa kitu kimoja kutokana na kuwepo kwa kitu cha tatu kinachoviunganisha; vitu vitatu vinakuwa kitu kimoja kutokana na kuwepo kwa kitu cha nne kinachoviunganisha; na kwa ujumla, kitu kimoja chenye sehemu nyingi kinahesabiwa kuwa ni kitu kimoja kwa sababu kuna kitu kimoja, ama ndani yake au nje yake, kinachounganisha sehemu zake. Kwa mfano:

• Umoja wa baba na mama unatokana na uwepo wa “kitu kingine kimoja” kama vile mtoto wao wa damu (reproductive unity);
• Umoja wa wanafunzi wanaosoma katika shule ya sekondari Mtakuja unatokana uwepo wa “kitu kingine kimoja” kinachoitwa eneo la shule ya sekondari Mtakuja (spatial unity);
• Umoja wa wanafunzi waliosoma katika shule ya Mtakuja (Mtakuja Alumni) unatokana uwepo wa “kitu kingine kimoja” kinachoitwa miaka minne ya masomo katika shule ya Mtakuja (temporal unity);
• Umoja wa wafanyakazi wenye ajira katika kiwanda cha Kilombero unatokana na uwepo wa “kitu kingine kimoja” kinachoitwa eneo la kiwanda cha Kilombero (spatial unity);
• Umoja wa kundi la ng’ombe walioko kwenye mlima wa Meru unatokana na uwepo wa “kitu kingine kimoja” kinachoitwa eneo la mlima wa Meru walikosimama (spatial unity).

Kwa hiyo, sasa swali linakuja: Maneno “umoja wa Taifa” yanaongelea umoja unaotokana na “kitu kingine kimoja” ambacho ni kipi? Kwa kuwa tunafahamu maana ya “Taifa” swali hili ni rahisi kulijibu.

Maneno “umoja wa Taifa” yanaongelea umoja unaotokana na “kitu kingine kimoja” mbali na raia milioni 61 tulio nao leo.

Kitu hicho ni ama “nchi” na maliasili zilizomo; au “serikali kuu moja”; au bunge moja linalotokana na ridhaa huru ya wapiga kura; au Katiba moja katika Taifa zima iliyotokana na matakwa ya wananchi; au mtaala mmoja wa elimu; au lugha moja ya Taifa zima; au Dira moja ya Maendeleo inayokubaliwa na Taifa zima; au wimbo mmoja wa Taifa zima; au miundombinu inayohudumia Taifa zima; au uwepo wa kiwango cha maisha kimoja kwa watu wote; au nembo moja ya Taifa zima inayobeba kanuni ya Imani ya Taifa kama ambavyo nembo ya Taifa la Tanzania inabeba kanuni ya imani ya “uhuru na umoja” wa wanawake na wanaume katika Taifa zima; na orodha inaendelea.

Kwa maneno mengine, dhana ya “umoja wa Taifa” ni kama mti wenye matawi mengi, yakiwemo matawi ya kisiasa, kiuchumi, kijamii, kisaikolojia, na kiutamaduni, matawi haya yakiwa yanaunganishwa na Katiba moja ya kitaifa, Dira moja ya maendeleo ya kitaifa na nyaraka mtambuka kama hizi.

Kwa ujumla, Dira ya Maendeleo ya Taifa inayoakisi mawazo ya wananchi na matakwa ya kanuni za maumbile ni msingi imara wa Umoja wa Taifa. Pasipo dira hiyo tunakuwa hatuna Taifa.

6. Maana tatu za dira ya 'kiumbehai'

Lakini kusema kwamba Dira Ya Taifa ndio msingi wa "Umoja wa Taifa" unaohitajika kama mbinu ya kuleta maendeleo maana yake nini hasa? Tutajibu swali hili kwa ukamilifu.

Kwa maoni yetu maana yake ni kwamba, dira ya jumuiya inayoitwa Taifa ni kama dira ya viungo vya mwili wa kiumbehai kama vile mbuzi au dira ya viungo vya mwili wa mashine kama vile helikopta. Dira ya aina hii huviwezesha viungo vya mwili kushirikiana katika mradi wa kufanikisha lengo la pamoja.

Kwa ajili ya kuelewa jambo hili ni muhimu kwa msomaji kuelewa vizuri uhusiano uliopo kati ya dira ya kiumbehai, dira ya mashine kama vile helikopta, na dira ya jumuiya ya watu kama vile Timu ya mpira,
kampuni au Taifa. Kwa ajili ya kufafanua ukweli hii tutatembea katika hatua tano zifuatazo;

• Sifa 14 za viubehai wa kibayolojia wanaoonekana kwa macho
• Binadamu kama mfano wa kiumbehai mmoja wa kibayolojia
• Timu ya mpira kama mfano wa kiumbehai mmoja wa kijamii,
• Ndoa kama mfano wa kiumbehai mmoja wa kibayolojia na kiumbehai mmoja wa kijamii
• Taifa kama mfano wa kiumbehai kimoja wa kibayolojia

Sifa 14 za viumbehai wanaoonekana kwa macho

Tangu kidato cha kwanza, walimu wetu wa somo la bayolojia walitufundisha kwamba oganizimalia wenye seli nyingi, kama vile binadamu, mbuzi, kondoo na mti wa mwembe, wanazo sifa kadhaa zinazotufanya tuwatofautishe “viumbehai” na “marehemu” au vitu kama vile mawe.

Sifa ni nyingi na kuna nama nyingi za kuzikumbuka sifa hizo. Lakini, kwa ajili ya makala hii tunapendekeza kuzikumbuka sifa 14 kwa kutumia kifupi cha maneno yafuatayo: “MERRYING BABIES.”

Tumeunda kifupi hiki kama njia yetu ya kuwasilisha kirahisi sifa 14 za viumbehai zilizoonekana kutajwa katika maandiko ya Tibor Ganti (2003), Jack Wilson (1999) na Eric olson(2021), na sifa hizo ni kama zifuatazo:

1. Movement,
2. Excretion,
3. Respiration,
4. Reproduction,
5. Yielding to death,
6. Irritation,
7. Nutrition,
8. Growth,
9. Bodily mass boundary,
10. Age segment boundaries,
11. Bodily mass continuity,
12. Indivisibility of lifespan into several segments,
13. Etiological integration of bodily organs,
14. Striving through an internal complementarity of bodily organs for the ultimate goal of self-maintenance/survival of the body as a whole (organismality).

Katika Kiswahili, maneno haya yanamaanisha kwamba, viumbehai wengi wanao uwezo wa kudhihirisha tabia zifuatazo:

“Kujongea toka sehemu moja hadi sehemu nyingine; kujisaidia; kupumua; kuzaliana; kufa kutokana na maradhi, uzee au kuuliwa na wanyama au watu baki; milango ya ufahamu kusoma matukio ya kimanzingira, kujifunza na kuchukua hatua stahiki za kuyamudu; na kupata lishe zinazoongeza nguvu za mwili.”

Tena tafsiri hizi zinahusika: “kukua kwa kuongezeka urefu na uzito; mpaka dhahiri unaotenganisha mwili na mazingira yake kwa kuonyesha kiumbehai kiko wapi na hakiko wapi; na mipaka kamili ya pingili ya umri inayoonyesha umbali uliopo kati ya tarehe ya kuzaliwa na tarehe ya sasa au umbali uliopo kati ya tarehe ya kuzaliwa tarehe ya kufa, na hivyo kuonyesha ni lini kiumbehai kipo duniani na lini kiumbehai hakipo duniani.”

Tafsiri za tabia baki ni hizi hapa: “mwili wenye ujazo endelevu pasipo kuacha mapengo kwenye nafasi iliyokaliwa; pingili moja ya umri isiyogawanyika kwenye sehemu kadhaa kutokana na tukio la kufa na kufufuka; na michakato yenye sura ya sababu na matokeo na yenye kuunganisha viungo kadhaa vya mwili katika mifumo kadhaa, kila mfumo ukiwa na lengo kuu moja.”

Na sifa ya mwisho tunaitafsiri kama, “ushirikiano kati ya viungo vyote vya mwili katika kufanikisha lengo moja la kuhami uhai na kufukuza kifo.”

Kwa hapa, sifa hii tutaiita sifa ya “uoganizimalia” neno hili likiwa limetokana na utohoaji wa neno “organismality” la Kiingereza. Uoganizimalia ndio sifa pekee inayoutofautisha mwili wa kiumbehai na mwili wa marehemu.

Ndio sifa inayotuwezesha kueleza umoja uliopo kati ya viungo vya mwili wa nyoka mmoja aliye hai na utengano uliopo kati ya viungo vya miili ya nyoka wawili ambao miili yao imeunganishwa kwa gundi.

Na ndio sifa inayotuwezesha kueleza umoja uliopo kati ya viungo vya mwili wa paka mmoja aliye hai na utengano uliopo kati ya viungo vya miili ya paka wawili ambao mikia yao imeunganishwa kwa gundi.

Hata hivyo, wanazuoni wetu wanasema kwamba sifa hizi 14 zinakubalika pale tunapokuwa tunaongelea viumbehai wakubwa walio katika himaya ya wanyama na mimea tu.

Wanachosema ni kwamba, viumbehai walio katika himaya za viumbe wadogo sana kama vile bakteria na fangasi hawana sifa hizi, isipokuwa sifa moja ya mwisho, yaani sifa ya “uoganizinalia.”

Hivyo, wanazuoni wanazigawanya sifa za viumbehai zilizotajwa hapo juu katika makundi makuu mawili. Kuna sifa zinazopatikana katika miili ya viumbehai wote (necessary properties) na sifa zinazopatikana kinasibu katika miili ya baadhi ya viumbehai (contingent properties).

Hebu sasa tuongee kwa ufupi kuhusu sifa zinazopatikana kinasibu katika miili ya baadhi ya viumbehai.

Mosi, tabia ya “kujongea kwa kusogeza mwili kutoka eneo moja hadi eneo jingine” ni sifa ambayo haipatikani kwa ukamilifu miongoni mwa viwete. Lakini jambo hili haliwaondolei viwete sifa ya kuitwa viumbehai.

Pili, tabia ya “kuzaliana” ni sifa ambayo haiwahusu viumbehai wote, maana, kuna wagumba, waseja, mahanithi na matowashi. Lakini jambo hili haliwaondolei wagumba, waseja, mahanithi na matowashi sifa ya kuitwa viumbehai.

Tatu, tabia ya “kufa” sio sifa ya viumbehai wote, maana kuna viumbehai kama vile “amiba” hawafi. Badala yake amiba huzaa kwa kujigawanya mara mbili, na watoto wake wanafuata mtindo huo hadi milele ijayo. Lakini jambo hili haliwaondolei amiba sifa ya kuitwa viumbehai.

Nne, tabia ta kutumia “milango ya ufahamu kusoma matukio ya kimanzingira, kujifunza na kuchukua hatua stahiki za kuyamudu,” haipo kwa ukamilifu miongoni mwa viziwi, vipofu, na watu waliopooza mwili. Lakini jambo hili haliwaondolei viziwi, vipofu, na watu waliopooza sifa ya kuitwa viumbehai.

Tano, tabia ya "kupata lishe zinazoongeza nguvu za mwili” haipo muda wote, maana kuwa watu wanafunga kwa siku tatu, Lakini jambo hili haliwaondolei sifa ya kuitwa viumbehai.

Sita, tanba ya “kukua kwa kuongezeka urefu na uzito" haipo miongoni mwa watu wote, maana watu wazima hawakui tena. Lakini jambo hili haliwaondolei watu wazima sifa ya kuitwa viumbehai.

Saba, sifa ya kuwa na “mpaka dhahiri unaotenganisha mwili na mazingira yake kwa kuonyesha kiumbehai kiko wapi na hakiko wapi” ina matatizo mawili.

Kwa upande mmoja, ni sifa ya kweli kama tukiitazama miili ya viumbehai kwa kutumia macho makavu.

Lakini, tukitumia darubini tutagundua kwamba mpaka uliopo kati ya mwili wa kiumbehai na mazingira yake ni kama mpaka uliopo kati ya mwingu na anga au moshi na anga. Ni mpaka wenye utata.

Na kwa upande mwingine, viumbe kama vile fangasi katika ngozi ya mtu wana mwili wenye mpaka tata. Ni vigumu kusema kwamba hapa kuna fangasi mmoja, fangasi wawili au fangasi watatu. KInachojulikana ni ukweli kwamba kuna kundi la fangasi mahali fulani kwenye ngozi ya mtu. Lakini jambo hili haliwaondolei fangasi sifa ya kuitwa viumbehai.

Nane, sifa ya kuwa na “mipaka kamili ya pingili ya umri inayoonyesha umbali uliopo kati ya tarehe ya kuzaliwa na tarehe ya sasa au umbali uliopo kati ya tarehe ya kuzaliwa tarehe ya kufa, na hivyo kuonyesha ni lini kiumbehai kipo duniani na lini kiumbehai hakipo duniani,” haiku wazi katika viumbe jamii ya amiba. Lakini jambo hili haliwaondolei fangasi sifa ya kuitwa viumbehai.

Tisa, sifa ya kuwa na “mwili wenye ujazo endelevu pasipo kuacha mapengo kwenye nafasi iliyokaliwa” inayo matatizo mawili.

Kwa upande mmoja, katika mwili wa kiumbehai kama vile binadamu kuna mfereji mrefu lililojaa hewa kuanzia kinywani, kupitia kwenye mrija wa kumezea chakula, tumbo la chakula, utumbo mwembamba, utumbo mpana, pura hadi kwenye marinda ya pura.

Pia kuna vyumba vya hewa kwenye mapafu. Kwa kutumia macho ya kawaida ni wazi kwamba mfereji huu sio sehemu ya mwili wa kiumbehai. Yaani, mwili wa mtu una umbo kama la andazi la “donate.”

Na kwa upande mwingine, kwa kuwa mwili wa binadamu umejengwa kwa chembechembe za atomi; na kwa vile sayansi ya fizikia inatufundisha kwamba, kila kitu kinachoonekana kwa macho makavu kimejengwa na atomi zenye kutenganishwa na mapengo ya hewa iliyoko kati ya atomi na atomi; basi, ni sahihi kuhitimisha kwamba, kila kiumbehai kinachoonekana kwa macho kinao mwili wenye mapengo kati ya kila atomi na atomi zilizo jirani.

Kwa hiyo, katika muktadha huu, kama tunaongelea mapengo makubwa yanayoweza kuonekana kwa macho makavu ya binadamu (macroscopic gaps between bodily organs), basi mwili wa kiumbehai kama vile binadamu hauna mapengo yoyote ndani yake.

Lakini, kama tunaongelea mapengo madogo katika ngazi ya atomi yanayoweza kuonekana kwa darubini (microscopic gaps between subatomic bodily parts), basi mwili wa kiumbehai kama vile binadamu unayo mapengo mengi.

Mapengo haya yanazifanya atomi zionekane zimetapakaa kama ambavyo wachezaji wa mpira huonekana wametapakaa uwanjani, kiasi cha kuifanya dhana ya “mwili mmoja” kutiliwa mashaka.

Katika ngazi hii, kiumbehai kinaonekana kama kitu chenye sehemu zilizotawanyika pasipo kugusana kabisa (spatially discontinuous particular).

Na kumi, ni sifa ya kuwa na “pingili moja ya umri isiyogawanyika kwenye sehemu kadhaa kutokana na tukio la kufa na kufufuka”

Hii ni badhi ya mifano mizuri yenye kueleza dhana kwamba kuna sifa za viumbehai ambazo ni kwa ajili ya kuvitambulisha baadhi ya viumbehai wanaoonekana kwa macho, kama aliyo binadamu, lakini haziwahusu viumbehai baki.

Sasa tunaweza kuongelea sifa moja inayowahusu viumbehai wote. Kusudi kitu kiitwe kiumbehai, kuna sifa moja tu ya lazima, nayo ni sifa ya “uoganizimalia,” yaani “organismality.”

Kwa mujibu wa wanazuoni wetu, “uoganizimalia” wa kiumbehai ni sifa ya kufikirika inayomaanisha ukweli ufuatao:

Kwamba, kila kiumbehai ni kitu kizima chenye sehemu nyingi zenye miundo tofauti, na zenye majukumu tofauti yanayotenda kazi kwa mtindo wa mkamilishano, yakionyesha ushirikiano mkubwa sana, na upinzani mdogo sana, katika namna ambayo inafanikisha lengo kuu moja, yaani, kufukuza kifo kwa kulinda maisha ya kiumbehai.

Kwa mfano, tumbo hupokea na kusaga chakula. Mapafu huchota hewa ya oksijeni kutoka angani na kuipenyeza katika mishipa ya damu. Moyo husukuma damu ili isambaze chakula na hewa hiyo kwenye seli mbalimbali za mwili.

Seli huunguza chakula na kuzalisha nishati kwa ajili ya kuendesha shuguli za kimwili, na hivyo kulinda maisha ya mwili wote. Hatimaye, figo na vinyweleo huchuja na kutoa uchafu mwilini kwa njia ya mkojo na jasho.

Hapa tunaona viungo tofauti vya mwili vikishirikiana katika kufanikisha lengo la kulinda na kuendeleza maisha ya mwili, kila kiungo kikiwa na muundo wake na jukumu lake maalum. Ushirikiano wa viungo vya mwili wenye kufanikisha lengo la kulinda maisha ya kiumbehai huitwa “uoganizimalia.”

Hivyo, kwa kuzingatia maana hii ya “uoganizimalia” wa kiumbehai David Strassmann na Joan ueller (2009:3144) wanasema kwamba:

“We suggest that the essence of organismality lies in this shared purpose; the [complementary] parts work together for the integrated whole, with high cooperation and very low conflict. Specifically, the organism is the largest unit of near-unanimous design; the qualifying ‘near’ is required because some conflicts, like meiotic drive, probably remain in all organisms.”​

Yaani, “Tunapendekeza kwamba uoganizimalia unatokana na uwepo wa lengo la pamoja lifuatalo: viungo vya mwili hufanya kazi kwa njia ya ushirikiano ili kufanikisha ukamilifu wa kitu kizima kimoja, ambapo viungo hivi huwa vinaonyesha ushirikiano mkubwa na ushindani mdogo. Kimsingi, kiumbehai ni mfumo mmoja mkubwa wenye viungo kadhaa vinavyofanya kazi pamoja kwa ushirikiano mkubwa na ushindani mdogo.”

Kwa kutumia kigezo hiki cha “uoganizimalia,” sasa wanazuoni hawa wanatuhimiza kufikiri nje ya boma la mawazo ya kimapokeo kuhusu “picha” ya kiumbehai wa kila siku, ambaye anaonekana kuwa ni mnyama mwenye mwili uliofungashwa ndani ya ngozi au mti uliofungashwa ndani ya gome (“conventional organism”).

Nje ya boma hili la kimapokeo, wanazuoni wetu wanasema kuwa, fasili ya mpya ya kiumbehai inaonyesha kwamba, katika kila kundi lifuatalo, kuna “uoganizimalia” unaolipa sifa kundi hilo kuitwa “oganzimalia kabambe” (“superorganism”):

Kuna timu ya mpira wa miguu, bunge, baraza la mawaziri; kundi la mchwa; kundi la nyuki; jozi ya mke na mume wakati wa kujamiiana; na jumuiya za watu kama vile azaki, kampuni na Taifa.

Hivyo, wanazuoni hawa wanatofautisha kati ya kiumbehai mwenye mwili mmoja uliofungashwa ndani ya ngozi moja, kama vile ng’ombe (“fraternal organism”); na kiumbehai wa kijamii, kama vile timu ya mpira, yenye kuundwa na miili tofauti inayofungamanishwa pamoja na mpaka wa kimantiki pekee, kiasi kwamba huwezi kuona kwa macho mpaka bayana unaozitenganisha timu mbili tofauti zinapokuwa uwanjani zinacheza mpira (“egalitarian organism”).

Nadharia hii kuhusu maana ya umoja wa kiumbehai unaotokana na "uoganizimalia" wa viungo vya mwili wa kiumbehai inatuwezesha kutmbua uwepo wa viumbehai vifuatavyo: kiumbehai cha kibayolojia, kiumbehai cha kijamii, na kiumbehai cha kimakanika.

Mtu, mbuzi na mchungwa ni viumbehai wa kibayolojia; timu ya mpira wa miguu, bunge, baraza la mawaziri, kundi la mchwa, kundi la nyuki, jozi ya mke na mume wakati wa kujamiiana, azaki, kampuni na Taifa ni viumbehai wa kijamii; na gari, helikopta na ndegeulaya ni viumbehai wa kimakanika.

Kwa kuhitimisha basi, kila kiumbehai kinao “uoganizimalia” wake, ambao ndio “dira” yake, na msingi wa umoja wa sehemu zake za kimwili. Na, “uoganizimalia” wa kiumbehai hukoma pake kinapokufa na hivyo viungo vyake kupoteza uwezo wa kushirikiana katika kufukuzia dira ya pamoja.

Katika hatua hii tunasema kwamba kiumbehai kimekufa. Kama ni helikopta iko angani itadondoka, kama ni gari liko barabarani litasimama hapo, na kama ni mnyama kama vile binadamu anageuka marehemu baada ya viungo vyote vya mwili kupoteza mawasiliano.

Kwa ujumla kiumbehai ni kiumbe chochote chenye sehemu kadhaa zinazounganishwa na uoganizimalia mmoja, yaani dira moja au lengo moja.

Kuna uoganizimalia wa kibayolojia kama tulivyoona hapo juu. Lakini pia kuna Kuna uoganizimalia usio wa kibayolojia kama ile uoganizimalia wa helikopta au gari ambao ni uoganizialia wa kimakanika.

Kadhalika kuna uoganizimalia wa kijamii kama ile uoganizimalia wa timu ya mpira, ndoa, familia, kampuni au Taifa.

Hii maana yake ni kwamba uhai ni uoganizimalia bila kujali kama tunaongelea uoganizimalia wa kibayolojia au kimakanika au kijamii. Kwa hiyo, kuna uoganizimalia wa kibayolojia, uoganizimalia wa kimakanika, na uoganizimalia wa kijamii. Vivyo hivyo, kuna uhai wa kibayolojia, uhai wa kimakanika, na uhai wa kijamii.

Hii maana yake ni kwamba nadharia ya uoganizimalia inaweza kutumika kufafanua umoja wa kitu chochote chenye sehemu nyingi zinazoshirikiana kufanikisha lengo moja, ufafanuzi huo ukiwa unafanyika kwa kutumia kanuni za kibayolojia, kimakanika au kijamii.

Binadamu kama mfano wa kiumbehai mmoja wa kibayolojia

Kila binadamu ni kitu kilicho na tabia mbalimbali zinazojumuisha viungo kadhaa vya mwili vyenye kushirikiana katika kufanikisha lengo kuu la uia wa kiumbe hai na ukoo wake. Kuhusu jambo hili,
Patrick Lee na Robertt Geroge (2008:182-183) wanasema yafuatayo;

"Human beings are organisms, albeit of a particular type [which is a class of rational animals as opposed to the class of brute animals]. An organic action is one in which several bodily parts - tissues, cells, molecules, atoms, and so on - participate. Digestion, for example, involves several smaller, chemical actions of individual cells. But the several components of digestion form a unitary, single action. The subject of this action is the organism. [The same coordination principle equally applies to other bodily functions such as respiration, sensation, excretion, walking, and so on.] ​

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So, the organism is a composite, made up of billions of parts. Its unity is manifested and understood in its actions [which are focused on one goal of self-maintenance or survival. In short, all the body parts, from the micro-level cells to the macro-level such as arms and legs work harmoniously together with very little conflict. Thus human bodily organs manifest reciprocal coordination toward the survival of an organism as a whole, which is their natural teleology].​

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Kwa mujibu wa utafiti wetu, vifuatavyo ni viungo 78 vilivyo katika mwili wa binadamu tangu anapozaliwa, vikiwa vimepangiliwa kwa kufuata mtiririko wa alfabeti:​

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Adrenal Glands, Anus, Appendix, Arteries, Bladder, Bone Marrow, Bones, Brain, Bronchi, Bulbourethral glands, Capillaries, Cerebellum, Cervix, Clitoris, Colon, Diaphragm, Ears, Eyes, Fallopian Tubes, Gall bladder, Genitals, Hair follicle, Heart, Hypothalamus, Interstitium, Joints, Kidneys, Large Intestine, Larynx, Ligaments, Liver, Lungs, Lymph Nodes, Lymphatic vessel, Mammary Glands, Mesentery, Mouth, Nails, Nasal Cavity, Nerves, Nose, Esophagus, Ovaries, Pancreas, Parathyroid Glands, Penis, Pharynx, Pineal Gland, Pituitary Gland, Placenta, Prostate, Rectum, Salivary Glands, Scrotum, Seminal vesicles, Skeletal Muscles, Skin, Small Intestine, Spinal Cord, Spleen, Stomach, Subcutaneous tissue, Teeth, Tendons, Testes, Thymus Gland, Thyroid, Tongue, Tonsils, Trachea, Ureter, Urethra, Uterus, Vagina, Vas deferens, Veins, Vestigial organ, and Vulva.​

Ni muhimu kuelewa kwamba, viungo hivi 78 vinagawanyika kwenye mifumo mikubwa kumi na moja ifuatayo:

• (1) Mfumo wa damu (circulatory organ system),
• (2) Mfumo wa tezi (lymphatic organ system),
• (3) Mfumo wa hewa (respiratory organ system),
• (4) Mfumo wa jalada la mwili lenye luhusisha ngozi, kucha, na nywele (integumentary organ system),
• (5) Mfumo wa homoni (endocrine organ system),
• (6) Mfumo wa chakula (digestive organ system),
• (7) Mfumo wa kuchuja uchafu (excretory organ system),
• (8) Mfumo wa misuli na mifupa (muscular-skeletal organ system),
• (9) Mfumo wa ubongo na mishipa ya fahamu (nervous organ system),
• (10) Mfumo wa kinga mwili (immune organ system), na
• (11) Mfumo wa uzazi (genital organ system).

Mchoro ufuatao unatoa picha kubwa kuhusu mahusiano yaliyopo kwenye mifumo hii ya mwili wa kila binadamu:

III. Matokeo ya Utafiti

Lengo la makala hii ni kuuliza na kujibu swali kuu lifuatalo: Umoja wa Taifa ni Chachu ya Maendeleo au Maendeleo ni Chachu ya Umoja wa Taifa? Kwa ajili ya kulijibu swali hili tulipendekeza kutafiti na kujibu maswali mawili yafuatayo: Kuna wakati ambapo Umoja wa Taifa ni chachu ya Maendeleo? Na je, kuna wakati ambapo Maendeleo ni chachu ya umoja wa Taifa? Sasa ni wakati wa kuwasilisha majawabu yetu.

1. Umoja wa Taifa kama chachu ya Maendeleo

Taifa la Tanzania lenye watu milioni sitini na moja ni kama kiumbehai cha kibaylojia chenye viungo vingi vinavyounda mifumo mingi, yenye kushirikiana katika kutimiza lengo moja la kulinda uhai wa Taifa hili kama kitu kizma kimoja.

Mifumo hiyo ni pamoja na ndoa, familia, jumuia za kiraia kama vile timu za mpira, azaki, makampuni, makanisa na misikiti. Lakini, muhimu zaidi ni kwamba, kwa mujibu wa kanuni za kimaumbile tunaona kwamba watu huunda ndoa, ndoa ikazaa familia, na familia zikazaa Taifa. Kwa hiyo, tutachunguza hizi taasisi tatu hatua kwa hatua ili kuonyesha jinsi ambavyo umoja wa tasisi hizi ni sababu ya umoja wa Taifa.

Timu ya mpira kama mfano wa kiumbehai mmoja wa kijamii

Timu ya mpira kama vile Kilabu cha Yanga au Kilabu cha simba ni jumuiya ya watu wakiwemo kapteni na wachezaji. Ni kikundi cha watu wenye ajenda ya pamoja ya muda mrefu chini ya uongozi mmoja wakiwa wanashirikiana katika kuyatafuta maslahi ya pamoja, yaani kombe la ushindi katika ligi za mpira.

Wanazuoni Sherif Girgis, Robert George and Ryan Anderson (2010:256-257), wamefafanua vizuri sana dhana ya kiumbehai wa kijamii kwa kutumia timu ya mchezo wa "baseball" kama ifuatavyo:

A baseball team has its characteristic structure largely because of its orientation to winning games; it involves developing and sharing one’s athletic skills in the way best suited for honorably winning (among other things, with assiduous practice and good sportsmanship). But such development and sharing are possible and inherently valuable for teammates even when they lose their games [since the probability of winning in the lifetime of the team is not zero].​

KIsha Patrick Lee and Robert George (2014:53) wanasema yafuatayo kuhusu dhana ya jumuiya kama kikundi cha watu wenye kuunganishwa na lengo moja:

Communities are of different kinds according to their orientation toward distinct types of goods or objectives or their pursuit of them in fundamentally different ways (e.g., one as an end and the other as a means). Thus, a study club is distinct in kind from a basketball team, even if some of the members (or even all the members) in the two groups overlap.​

Kwa sababu hizi, Austin Fagothey (1959) aliwahi kutoa fasili ifuatayo kuhusu maana ya "jumuiya" akiwa anasisitiza dira ya jamii kwa kutumia maneno "common good," yaani "maslahi ya watu wote katika jamii":

"Hence we may define society as an enduring union of a number of persons morally bound under authority to cooperate for a common good. An examination of the four causes of society will help to bring out the idea more clearly:​

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"1. The material cause is the members, the human beings capable of entering into society. Since society is a moral union supposing agreement of wills, only rational beings can form society. Herds of animals are not societies.​

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"2. The formal cause is the moral bond uniting the members. Form is that which determines matter, and it is the moral bond which distinguishes these human beings from others, constitutes a society out of them, and makes them members of it. Some writers identify this moral bond with authority and say that authority is the form of a society; others consider that authority is rather a property flowing from the essence of society. Without entering into this theoretical dispute, we can say that authority is at least an essential property of society.​

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"3. The efficient cause is the one who brings about the moral union among the members, the one who puts the form on the matter. This is the founder of the society, and in a lesser way those who keep it going. The efficient cause may be the members themselves or someone outside the society. In a remote sense, we may think of man's social nature itself as the efficient cause of society.​

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"4. The final cause is the common good sought by the members, that which they hope to gain by their cooperative effort. This will differ for each different kind of society. Since society itself is a means to an end, the nature of the society will be determined more by its end than by any other factor."​

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Ndoa kama mfano wa kiumbehai mmoja wa kibayolojia na kiumbehai mmojawa kijamii

Kanuni ya uoganizimalia inatusaidia kueleza kwa nini jozi ya mwanamke na mwanamume walio katika mchakato wa tendo la ngono ya kuingiza "uume-kwenye-uke," katika siku za yai pevu lakini pasipo kutumia kingamimba, wanageuka kiumbehai kimoja cha kibayolojia.

Katika jozi ya watianaji hawa kunatokea "umoja wa kibayolojia" unaotokana na "kitu kingine kimoja" kinachoitwa "tendo la ngono ya wazazi," yaani "procreative-in-significance sexual act."

Hili ni tendo la ngono ambalo ni hatua ya kwanza ya "mchakato wa kibayolojia" ambao, katika mazingira yasiyo na vikwazo vya kibayolojia, unaweza kuhitimishwa na "lengo asilia" la ujio wa kiumbehai kipya kinachorithi seli za mwili kutoka kwa baba na mama, hata kama, katika ngazi ya kisaikolojia, jozi ya watianaji hawa haikuwa na dhamira hiyo.

Ujio wa mtoto humaanisha kuzaliwa kwa jumuiya ya walezi na mtoto wao, yaani familia (parental society). Hivyo, "mchakato wa kibayolojia" ulio chimbuko la familia ndio msingi wa hoja kwamba "familia ni jumuiya asilia."

Yaani, ni jumuiya inayotokana, sio na matakwa binafsi katika akil ya watendaji wanaoshiriki tendo la ngono ya wazazi (finality of the actors) , bali ni jumuiya inayotokana na matakwa asili ya mchakato wa kifiziolojia unaohusiana na tendo lenyewe (finality of the activity).

Hivyo muungano huu sio umoja wa kijamii, bali ni umoja wa kibayolojia. Kwa sababu hii tunasema kwamba, jozi ya watianaji wasiotumia kingamimba inaunda kiumbehai mmoja wa kibayolojia, mwenye sehemu mbili zinazokamilishana kibayolojia, yaani sehemu ya kiume na sehemu ya kike.

Wanazuoni Sherif Girgis, Robert George and Ryan Anderson (2010:253-257), wamefafanua vizuri sana dhana ya ndoa kama kiumbehai wa kibayolojia kwa kutumia maneno yafuatayo:

But what is it about sexual intercourse that makes it uniquely capable of creating bodily union? People’s bodies can touch and interact in all sorts of ways, so why does only sexual union make bodies in any significant sense “one flesh”? ​

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Our organs—our heart and stomach, for example—are parts of one body because they are coordinated, along with other parts, for a common biological purpose of the whole: our biological life. ​

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It follows that for two individuals to unite organically, and thus bodily, their bodies must be coordinated for some biological purpose of the whole. That sort of union is impossible in relation to functions such as digestion and circulation, for which the human individual is by nature sufficient. ​

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But individual adults are naturally incomplete with respect to one biological function: sexual reproduction. ​

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In coitus, but not in other forms of sexual contact, a man and a woman’s bodies coordinate by way of their sexual organs for the common biological purpose of reproduction. They perform the first step of the complex reproductive process. ​

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Thus, their bodies become, in a strong sense, one—they are biologically united, and do not merely rub together—in coitus (and only in coitus), similarly to the way in which one’s heart, lungs, and other organs form a unity: by coordinating for the biological good of the whole. In this case, the whole is made up of the man and woman as a couple, and the biological good of that whole is their reproduction.​

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Here is another way of looking at [bodily union]. Union on any plane—bodily, mental, or whatever—involves mutual coordination on that plane, toward a good on that plane. When Einstein and Bohr discussed a physics problem, they coordinated intellectually for an intellectual good, truth. ​

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And the intellectual union they enjoyed was real, whether or not its ultimate target (in this case, a theoretical solution) was reached—assuming, as we safely can, that both Einstein and Bohr were honestly seeking truth and not merely pretending while engaging in deception or other acts which would make their apparent intellectual union only an illusion.​

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By extension, bodily union involves mutual coordination toward a bodily good—which is realized only through coitus [as a repproductive or sensory act]. And this [bodily] union occurs even when conception, the bodily good toward which sexual intercourse as a biological function is oriented, does not occur. ​

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In other words, organic bodily unity is achieved when a man and woman coordinate to perform an act of the kind that causes conception. This act is traditionally called the act of generation or the generative act; if (and only if) it is a free and loving expression of the spouses’ permanent and exclusive commitment, then it is also a marital act...​

So, marriage has its characteristic [biological] structure largely because of its orientation to procreation; it involves developing and sharing one’s body and whole self in the way best suited for honorable parenthood—among other things, permanently and exclusively. ​

Kwa upande mwingine, kanuni ya uoganizimalia inatusaidia pia kueleza kwa nini jozi ya mwanamke na mwanamume wanaofanya tendo la ngono ya kuingiza "uume-kwenye-uke," ama katika siku ambazo yai halijapevuka au katika siku ambazo yai limepevuka lakini kwa kutumia kingamimba, hugeuka kiumbehai kimoja cha kijamii lakini bila kugeuka kiumbehai kmoja cha kibayolojia.

Katika jozi hii kuna umoja wa kisaikolojia, unaozalisha umoja wa kijamii, kutokana na "kitu kingine kimoja" kinachoitwa "tendo la ngono ya wagumba," yaani "barren-in-type sexual act."

Hili ni tendo la ngono ambalo sio hatua ya kwanza ya "mchakato wa kibayolojia" ambao unaweza kuhitimishwa na lengo asilia kama vile ujio wa kiumbehai kipya kinachorithi seli za mwili kutoka kwa baba na mama.

Badala yake, katika ngazi ya kisaikolojia, hili "tendo la ngono ya wagumba" ni hatua ya kwanza ya mchakato wa kukoleza urafiki kati ya watu hawa wawili waliokutanishwa na dhamira ya kila mmoja kutaka kutafuta faraja inayoweza kupatikana katika tendo la ngono.

Faraja hii hutokea kkwa sababu ya ukarabati wa umoja wa mwili na roho unaotokea, yaani "restoration of personal body-self unity," hasa baada ya hatua ya kupatikana kwa mshindo.

Kwa hiyo "tendo la ngono ya wagumba," linalofanyika kati ya wanandoa kwa kutumia kinga mimba, au wakati ambapo hakuna yai la uzazi lililopevuka, ni njia ya kuwaunganisha mke na mume katika jumuiya ya urafiki wa kingoni unaitwa ndoa.

Hii ni jumuiya inayotokana na hatua mbili. Kwanza kuna hatua ya kurejea kwa umoja wa mwili na roho kwa sababu ya mshindo. Haya ni matakwa asilia ya tendo la ngono (finality of the activity). Na pili, kuna matakwa binafsi ya watekelezaji wa tendo la ngono husika (finality of the actors), yaani hamu ya kutafuta faraja.

Hivyo muungano huu sio umoja wa kibayolojia, bali ni umoja wa kijamii unaoanzia kwenye matakwa binafsi katika akili ya watendaji husika. Ni kwa sababu hii tunasema kwamba, jozi ya watianaji wanaokutana katika siku ambazo hakuna yai pevu au wanaokutana kwa kutumia kingamimba inaunda kiumbehai mmoja wa kijamii.

Hivyo, wanazuoni Sherif Girgis, Robert George and Ryan Anderson (2010:256-257), wamefafanua jambo hili kwa kutumia maneno yafuatayo:

But such development and sharing, including the bodily union of the generative act, are possible and inherently valuable for spouses even when they do not conceive children. Therefore, people who can unite bodily can be spouses without children, just as people who can practice baseball can be team‐mates without victories on the field. ​

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Although marriage is a social practice that has its basic structure by nature whereas baseball is wholly conventional, the analogy highlights a crucial point: ​

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Infertile couples and winless baseball teams both meet the basic requirements for participating in the practice [of conjugal union and practicing and playing the game respectively] and retain their basic orientation to the fulfillment of that practice [of bearing and rearing children and winning games respectively], even if that fulfillment is never reached [since in the present case, the couples and team members indirectly achieve the natural telos of body-self integration through their respective practices].​

Kwa mujibu wa Koner (2013:186), kupevuka kwa yai ni sababu moja kati ya sababu nyingine nyingi zinazozuia utungo wa mimba zikiwemo zfuatazo: uwepo wa ashiki za kiheterofilia, kuwa na umri wa watu waliobalehe, kuwa na spematozoa zilizo na msongamano wa spematozoa milioni 20 kwa kila sentimeta ya ujazo, kuwa na uume wenye urefu unaoweza kumimina manii karibu na shingo la uzazi la mwanamke, kuwa na spematozoa zenye afya bora inayoziwezesha kuogelea hadi kwenye maeneo ya tumbo la uzazi na mirija ya falopia, kuwepo kwa yai lililopevuka, mifereji ya falopia inayopitika, baada ya urutubisho wa yai siku nne zisipite kabla kijusi hakijafika kwenye tumbo la uzazi, upatikanaji wa homoni zinazouwezesha ukuta wa tumbo la uzazi kupokea kijusi bila kutengeneza kemikali za kukifukuza kama mvamizi.

Katika mazingira haya, yamkini ya mimba kutokea ni kubwa kuliko zero. Ni kama ambavyo timu mbili za mpira zinapoingia kwenye mashindano ya dakika 90 yamkini ya kushinda ni theluthui, yamkini ya kushindwa ni theluthi na yamkini ya sare ni theluthi. Hiki ndicho kiini cha jozi ya watianaji kugeuka kiumbehai kimoja cha kibayolojia.

Na kwa upande mwingne, katika "tendo la ngono ya wagumba" yamkini ya mimba kutokea ni zero. Hivyo, jozi ya watianaji ambao ni wagumba hugeuka kiumbehai kimoja, sio cha kibayolojia, bali kiumbehai kimoja cha kjamii.

Kuhusu jambo hili mawazo ya Patrick Lee na Robert George (2014: 90) yanayosema kwamba kimsingi hakuna tofauti kati ya "tendo la ngono ya wazazi" na "tendo la ngono ya wagumba" yanakosolewa. Kipekee tunapinga maneno yao yafuatayo:

Biological union is present both in [every penis-to-vagina] sexual intercourse that results in procreation and in [every penis-to-vagina] sexual intercourse that does not [result in procreation]... Sexual acts that do not establish a biological union ... do not directly realize any other basic good. A personal communion can be actualized or enhanced only by the joint sharing in a basic good. But two or more people merely stimulating each other to orgasm – no matter what they subjectively intend, or how they perceive or feel their act – is not an instance of organic unity and is not the shared realization of any basic human good. Therefore such acts do not, in truth, realize or enhance personal communion.​

Katika nukuu hii, tunaona kwamba Patrick Lee na Robert George (2014) wanashindwa kuona kuwa maneno "organic unity" ni kisawa cha neno "organismality," neno lenye maana mbili, yaani "biological organismality" na "social organismality." Kwa hiyo, hoja yao ni mbaya kwa sababu ya kosa la kutumia misamiati yenye utata kutokana na kuwa na maana zaidi ya moja, yaani "equivocation."

Pia wanashindwa kuona kwamba maneno "biological union is present both ... in [every penis-to-vagina] sexual intercourse that does not [result in procreation]" hayana ukweli wowote endapo tendo la ngono tajwa linafanyika katika mazingira ambako hakuna yai ya uzazi lililopevuka.

Katika mazingira haya yamkini ya utungo wa mimba ni zero, kila mchakato wa kibayolojia ambao yamkini ya hitimisho lake kupatikana ni ziro hauna telosia asilia, na pasipo telosia asilia hauna "uoganizimalia," na hivyo kuongelea "biological union" wakati ambapo hakuna "organismality" ni sawa na kuongelea "duara lenye umbo la mstatiri," kitu ambacho hakiwezekani kamwe.

Kadhalika, maneno kwamba "Sexual acts that do not establish a biological union ... do not directly realize any other basic good," sio kweli kwani maandiko yao mengi kuhusu tunu za msingi za kibinadamu, wnazozitaja kama "basic goods", yanaonyesha kwamba wanakubali kuwa "sexual friendship" pamoja na "body-self integrity" ni sehemu ya tunu za msingi, na tunu hizi zinaweza kupata uhalisia kwa njia ya tendo la ngono ambalo halina telosia ya uzazi, na hivyo halina sifa ya kuitwa "biological union."

Kwa ufupi, huu ndio uelewa wetu kuhusu jumuiya inayoitwa ndoa. Austin Fagothey (1959) ameeleza mengi kuhusu taasisi hii. Anasema yafuatayo kati ya mambo mengine mengi, yakiwemo haya:

Marriage may be considered as the act of getting married (wedding) or as the state of being married (wedlock). The first is the marriage contract, by which a man and a woman give and receive rights over each other's body for the performance of the generative act. As a state, marriage is a society or lasting union of a man and a woman resulting from such a contract...The state of marriage implies four chief conditions:​

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1. There must be a union of opposite sexes. Since marriage has to do with the reproduction of the human race, this requirement is obvious. Thus marriage is opposed to all forms of unnatural sexual behavior. Whether marriage is always between only one man and only one woman will be discussed later.​

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2. Marriage is a permanent union. It must last at least as long as is necessary for the fulfillment of its primary purpose, the begetting and rearing of children. Hence it must endure at least until the last child is capable of living an independent life. Thus marriage differs from promiscuity. Whether marriage involves lifelong permanence will be considered later.​

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3. It is an exclusive union. The partners agree to share relations only with each other, so that extramarital acts are a violation of justice. Thus adultery is a crime against marriage.​

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4. Its permanence and exclusiveness are guaranteed by contract. Mere living together without being bound to do so does not constitute marriage, even though the partners actually remain together for life, because they do not form a society. This contract makes the difference between marriage and concubinage.​

Lakini, kuna jambo lenye utata katika kusema kwamba ndoa ya watu wawili, mwanamke na mwanamume, kila mmoja akiwa ni kiumbehai kamili cha kibayolojia, nayo pia ni kiumbehai kamili cha kibayolojia. Tunataka kumaliza utata huu sasa.

Maelezo ya Patrick Lee na Robertt Geroge (2008:182, 183 n.15-184 n.16) yanaweza kumaliza utata huu kwa sehemu kubwa, na tunapenda kuwanukuu kwa kirefu kama ifuatavyo:

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In reproductive activity the bodily parts of the male and the bodily parts of the female participate in a single action, coitus, which is oriented to reproduction (though not every act of coitus actually reproduces), so that the subject of the action is the male and the female as a biological unit. Coitus is a unitary action in which the male and the female become really biologically one [reproductive organism]. [Thus, in addition to organismality toward survival, here we have another organismality toward reproduction]...​

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Of course, not every instance of two entities sharing in an action are instances of two entities becoming biologically one [organism, since bodily unity is only made possible by teleological organismality]. In this case [of uncontracepted penis-to-vagina sex], however, the potentiality for a specific type of act, reproduction, can be actualized only in cooperation with the opposite sex of the species. The reproductive bodily parts are internally oriented toward actuation together with the bodily parts of the opposite sex. ​

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So, although the bodily parts of the male and the female are not interdependent for their continued life (as the bodily parts are to each other in a male organism or the bodily parts to each other in a female organism), there is a real biological unity. Note also that, strictly speaking, men and women engaging in sexual acts do not choose to reproduce; what they can choose and do is to perform reproductive-type acts, some of which may (they may or may not hope) reproduce...​

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[Admittedly, there is] a gap between the sexual act suited for reproduction and the success of that act, but it is a gap only in terms of distance on the part of the male and in terms of what the male and the female have direct control over. ​

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This gap does not affect the question what or who is the subject of this action: the subject of this action is the male and female organisms themselves, acting as a unit. It is a mistake to try to deny, on account of this gap, that what the male and female do together, sexual intercourse, is a reproductive act, reproductive in the sense that it is teleologically oriented to reproduction, an act that fully succeeds, at least from the biological point of view, only if reproduction occurs...​

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We do not in the least deny that the male and the female remain two distinct complete organisms in many respects. However, it is also true that since the nature and unity of a substance is known through its actions and since the male and the female do regularly, and by internal tendency, jointly actuate themselves, with respect to reproduction, as a single unit, they are also biologically incomplete with respect to those actions, and so become organically or biologically one when jointly performing those types of actions.​

Kwa msaada wa maneno yao yaliyopigiliwa mstari, Patrick Lee and Robert George (2008:183 note 15; 184 note 16) wanachosema hapa ni kwamba, kwa sehemu kubwa, mwanamke na mwanamume ni viumbehai wawili tofauti, kwani mwili wa mwanamke na mwili wa mwanamume havitegemeani katika jukumu la kibayolojia la kila mwili kujiinda dhidi ya kifo.

Lakini wanaongeza kwamba, kwa kuwa miili yao inategemeana katika kazi ya uzazi, basi katika jukumu hili pekee mwili wa mwanamke na mwili wa mwanamume vinahesabiwa kama kiumbehai kimoja cha kibayolojia kadiri kazi ya uzazi linavyohusika. Kwa ajili ya urahisi, maneno yao yaliyopigiliwa mstari hapo juu tukiyaunganisha, yanasomeka hivi:

“The bodily parts of the male and the female are not interdependent for their continued life” but "it is also true that since the nature and unity of a substance is known through its actions and since the male and the female do regularly, and by internal tendency, jointly actuate themselves, with respect to reproduction, as a single unit, they are also biologically incomplete with respect to those actions, and so become organically or biologically one when jointly performing those types of actions." ​

Mahali pengine Patrick Lee na Robert George (2014:100) wanafafanua zaidi hoja hii ya uwezekano wa viumbehai wawili kugeuka kiumbehai kimoja katika mtazamo mmojawapo na wakati huo huo kubaki ni viumbehai wawili katika mitazamo baki:

The [uncontracepted penis-to-vagina] sexual intercourse of a man and a woman establishes a real, biological unity: in this act, the man and the woman become biologically a single agent of a single action. Just as an individual’s different organs – heart, lungs, arteries, and so forth – perform not as isolated parts but in internally coordinated unity to carry out a single biological function of the whole individual (circulation of oxygenated blood), so too in coitus the sexual organs of the male and those of the female function in a coordinated way to carry out a biological function of the couple as a unit – mating. Hence coitus establishes a real biological union with respect to this function, although it is, of course, a limited biological union inasmuch as for other functions (e.g., respiration, digestion, locomotion) the male and female remain fully distinct and self-sufficient.​

Haya mawazo ya Patrick Lee na Robertt Geroge (2008:182-183; 2014:100) yanaonyesha kwamba mwanamke na mwanamume, kila mmoja ni kiumbehai anayejitegemea, na kwamba wakati huo huo, hawa viumbehai wawili wanapokuwa katika tendo la kujamiiana wanageuka kiumbehai kimoja.

Maelezo yao yanalenga kumaliza utata ufuatao: Inawezekanaje mwanamke na mwanamume wawe kiumbehai kimoja na wakati huo huo wawe viumbehai wawili?

Utata huu wameufafanua wakati wanajadili swali juu ya uwezekano wa mapacha walioungana kuwa kiumbehai mmoja na wakati huo huo kuwa viumbehai wawili. Mawazo yao haya yapo ukurasa wa 45 wa kitabu kinachorejewa hapa.

Kama mawazo haya ya Patrick Lee na Robertt Geroge (2008:45) yatanyumbulishwa ili yatumike kueleza umoja wa jozi ya watianaji wanaochukuliwa kama kiumbe kimoja na wakati huo huo kuchukuliwa kama viumbehai wawili tofauti, wanazuoni hawa wanaonekana kusema yafuatayo;

To the present analysis one might object that being simultaneously one organism and being two organisms are mutually exclusive in all respects. This objection claims that a copulating pair must be either a set of one organism or a set of two organisms but that this set cannot be both one organism and two organisms simultaneously, although in different respects. In other words, this objection seeks to say that since the members of a copulating pair are one reproductive organism, they cannot be, at the same time, two organisms with respect to other bodily functions such as digestion and respiration. But this is a mistaken view. ​

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A copulating pair is a set of two distinct organisms, but they also have a real reproductive organic unity that makes them one organism. This is to say that, the copulating pair is one organism with respect to the reproductive function but two organisms with respect to other bodily functions such as sensations, movements, respiration, and digestion, since each member typically has direct and exclusive control over these other functions.​

Familia kama mfano wa kiumbehai wa kibayolojia na kiumbehai wa kijamii

Familia ni jumuiya ya baba, mama na watoto. Ni jumuiya inayotokana na muungano usio umoja wa kijamii, bali ambao ni umoja wa kibayolojia ambao ni kiumbehai mmoja wa kibayolojia. Kwa hiyo, katika namna mojawapi, familia ya baba, mama na watoto wao wa damu ni kiumbehai mmoja wa kibayolojia.

Austin Fagothey (1959) anasema yafuatayo kuhusu jumuiya ya watu inayoitwa familia:

The family or domestic society consists of two components or sub-societies: a horizontal component, the union of husband and wife, called conjugal society; and a vertical component, the union of parents and children, called parental society. These are not really two distinct societies, but two aspects or directions within the family. Accidentally a family may have one component only, but this is not the normal case.​

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The material cause of the family, as of all societies, consists of the members or persons constituting it: a man, a woman, and the children born from them. ​

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The formal cause is the moral bond between them, consisting of a definite group of rights and duties, guaranteed by contract in conjugal society and imposed by the nature of things in parental society. ​

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The final cause of the family is the good of all parties concerned, but especially of the child which is the natural product of relations between the sexes. ​

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The efficient cause of the family is the contract of marriage, or more properly the contracting parties, for by marriage the family is brought into existence and maintained.​

Taifa kama mfano wa kiumbehai wa kibayolojia na kijamii

Taifa linatokana na familia. Kwa hiyo, katika namna mojawapo, nalo ni kiumbehai mmoja wa kibayolojia. Austin Fagothey(1959) anatoa ufafanuzi murua kuhusu asili na fasili "dola," ambayo ni aina mojawapo ya jamii za watu:

We can express Aristotle's theory [of the state] under the following points:​

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1. The most elementary form of society is the family. The family is here taken in the broader sense to mean all blood relatives living together and any servants or others adopted into the household. It can provide for its own welfare in mere daily wants, but it cannot provide for a broader human life. The arts and appliances of civilization could never be developed within one family; for these there is needed the cooperation of many minds and many hands through accumulated generations.​

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2. As the family grows, the end it can attain also grows. The children reach maturity and found new families, usually near by. In several generations a group of families all interrelated live close to one another. Division of labor comes in; people begin to specialize in different kinds of work and to exchange their products.​

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3. The interrelated group has become a clan or tribe. A clan is a smaller group with a tradition of descent from a common ancestor. A tribe is a larger group and may be an amalgamation of several clans; at least the blood relationship is not so clear. Some tribes never get beyond the tribal condition, either because of nomadic habits, or because they are wholly occupied in war, or because they show no ingenuity in developing the earth's resources. To form a state a peaceful industrious settlement is necessary: a central village where the people trade.​

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4. The village community can supply more of its wants than a single family, but it is not yet self-sufficing. Military organization against enemies from without, economic organization against famine and want, legal organization for settling internal disputes, are still wanting. These things are handled rather arbitrarily by the tribal chief with his council of elders. This chief may be the patriarch or founder of the whole family, or his eldest son, or one of his descendants appointed by him, or one elected by the tribe to be their leader, or one who simply assumes leadership and keeps it by his ability.​

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5. From the village community or an aggregate of such villages the state is formed. One village composed of people all descended from the same common ancestor may expand to such a size in such a favorable location, that it is now able to take care of all its needs and has become self-sufficing. More probably several such villages would aggregate together, organize for common defense, mutual trade, and a common legal system. As soon as these things have been determined upon and an authority has been established to enforce them, the state has come into existence.​

"We might summarize as follows: The family is demanded by the natural law. But the state is a natural outgrowth of the family, and becomes necessary for human living when a number of families realize the need of cooperation for their common good. Therefore in these circumstances the state is demanded by the natural law, and is therefore a natural society... ​

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The state is a natural society and not merely a conventional society, because the family naturally broadens out into the tribe with a central village and becomes a state when it achieves self-sufficiency under a common authority. Any group arriving at this condition is bound by the natural law to organize itself into political society." ​

Tunamwalika msomaji kuona kwamba, maneno ya msingi katika nukuu hizi mbili ni "common good" ambayo ndio dira ya "jamii" inayoitwa dola ambayo tunaijadili hapa. Pasipo maslahi ya pamoja katika dola, umoja wa dola unapotea. Dira ya Maendeleo ya Taifa ndio andiko linalopaswa kuweka bayana "maslahi ya pamoja katika Taifa" na jinsi ya kuyafanikisha.

Hivyo, dira ya Taifa ni lengo la pamoja ambalo ni kiunganishi cha wananchi katika kazi zao za kila siku, kila mmoja akijaribu kuchangia katika kuitimiza kwa namna yake.

Yaani, umoja wa Watanzania milioni 61 unatokana na "kitu kingine kimoja" kinachoitwa dira ya Taifa. Pasipo Dira hiyo hakuna umoja wa Taifa. Badala yake kunakuwa na kundi la watu lisilo na tofauto yoyote na kundi la ng'ombe kwenye malisho, kila ng'ombe akipuyanga kivyake.

2. Maendeleo kama chachu ya Umoja wa Taifa

Tuanze na tofauti kati ya mbinu na malengo. Kuna tofauti moja katika mchakato wa kubuni mipango (order of planning) na mchakato wa utekelezaji wa mipango (order of execution). Na tofauti yenyewe ni kama ifuatavyo:

Mtu anapotaka kutumia A kama mbinu ya kupata matokeo B, kutumia matokeo B kama mbinu ya kupata matokeo C, na kutumia matokeo C kama mbinu ya kupata matokeo D, lazima kwanza atamani D, na kisha agundue kuwa ili kupata D anahitaji C, kupata C anahitaji B, na kupata B anahitaji A.

Lakni, wakati wa utekelezaji wa mradi wake huu, kwanza atatekeleza hatua A, kisha hatua B, halafu hatua C, na hatimaye hatua D. Kwa hiyo, mchakato wa kubuni mipango unao mtiririko wa matukio yaliyo kinyume cha mtiririko wa utekelezaji wa mipango hiyo. Yaani, hatua ya kwanza katika kubuni mipango ni hatua ya mwisho katika utekelezaji wa mipango hiyo. Mchoro ufuatao unaonyesha tofauti hii:

Mchoro huu unatuonyesha kwamba, kila kitendo anachotamani kukifanya binadamu huwa ni "mbinu" ya kufanikisha "lengo" fulani. Kwa hiyo, uwepo wa "mbinu" unamaanisha kwamba kuna "lengo" linalotafutwa. Kwa kawaida, mbinu huwa katikati ya mtekelezaji na lengo.

Lakini, mchoro unaonyesha kwamba, kitendo kimoja kinaweza kuwa mbinu na pia lengo katika mitazamo tofauti. Kwa upande mmoja, kitendo hicho kinaweza kuwa lengo la mwisho au mbinu ya kufanikisha lengo matokeo mengine yaliyo mbali na mtendaji. Kitendo cha aina hii kinaitwa lengo la kati, yaani "intermediate end." Na kunaweza kuwepo na msululu wa "malengo ya kati."

Mfano ni pale Mtu anapotaka kutumia A kama mbinu ya kupata matokeo B, kutumia matokeo B kama mbinu ya kupata matokeo C, na kutumia matokeo C kama mbinu ya kupata matokeo D. Katika msululu huu, matokeo ya mwisho yanaitwa "lengo la mwisho," yaani "the last end," ambalo ni kilele cha mnyororo wa mbinu na malengo.

Tofauti kati ya mipango ya maendeleo na utekelezaji wake

Kama ambavyo tunatofautisha mbinu na malengo hapo juu, sasa tunaweza kutofautisha kati ya mchakato wa kubuni mipango (order of planning) na mchakato wa utekelezaji wa mipango hiyo (order of execution).

Kwa upande mmoja, katika hatua ya kubuni mipango ya maendeleo, kitu cha kwanza kinachokuja kichwani ni "lengo kuu," yaani "dira," wakati mbinu hubuniwa baadaye kwa ajili ya kukamilisha lengo hili. Lakini, wakati wa kutekeleza mipango ya maendeleo mbinu hutekelezwa kwanza, na matokeo hutarajiwa kuonekana mwishoni.

Hivyo, pasipo lengo kuu hakuna mbinu makini zitabuniwa, kama ambavyo pasipo kutekeleza mbinu hakuna matokeo yanayotarajiwa mwishoni yatakuja. Matokeo haya yasipoonekana wananchi waliounganishwa na andiko la dira moja ya Taifa, hawatakuwa wamoja wa sababu ya matokeo waliyoyatarajia.

Umoja wa Taifa utabaki kwenye vichwa vyao pekee. Utakuwa ni umoja tifutifu, badala ya kuwa umoja yabisi. Kwa hiyo, kuna umoja wa Taifa unaotokana na andiko la Dira ya Taifa na Umoja wa Taifa unaotokana na matokeo ya utekelezaji wa dira ya Taifa, yanayodhihirika kwenye miundombinu ambayo ni matokeo ya utekelezaji wa dira ya Taifa.

Aina tofauti za miundombinu

Ustawi wa maisha ya wananchi hutegemea uwepo wa miundombinu ambayo ni maslahi ya watu wote ambayo injini ya kusukuma gurudumu la maisha ya kila siku ya watu. Miundombinu ambayo sio maslahi ya umma mpana haiwezi kuwa sababu ya umoja wa Taifa. Aidha, miundombinu inayobaki katika makaratasi haiwezi kuwa sababu ya umoja wa Taifa.

Kwa hiyo, dhana ya miundombinu inaweza kuwa chachu ya umoja wa Taifa katika hatua ya mipango kwa sababu za kisaikolojia, lakini isifanikiwe kuleta umoja wa Taifa katika hatua ya utekelezaji kwa sababu ya kutokamilika kwa miundombinu iliyopangwa. Tutaeleza jambo hili kwa kina kwa kuzingatia tofauti zilizopo kat ya miuundombinu yabisi (hard infrastructures) na miundombinu tifutifu (soft infrastructures).

Maana ya miuundombinu yabisi

Miundobinu yabisi (hard infrastructures) ni mifumo inayowezesha kuzalishwa, kusambazwa na kutumiwa kwa huduma za kiuchumi, ikiwa ni pamoja na bandari, viwanja vya ndege, mitandao ya simu, madaraja, mitandao ya umeme, reli, barabara, mitandao ya maji, mifumo ya kukusanya na kuondoa taka oza na maji machafu, na miundombinu inayotoa huduma za kiuchumi na kijamii kaa vvile masoko.

Maana ya miundombinu tifutifu

Na miundombinu tifutifu (soft infrastructures) inajumuisha rasilimali watu pamoja na taasisi baki zinazohitajika kwa ajili ya kuunga mkono sekta ya uchumi katika kufanikisha malengo yake.

Hapa kuna miundombinu inayohusiana na huduma za afya, fedha, majengo ya serikali, majengo ya mahakama, majengo ya mashule na vyuo, vituo vya michezo na burudani, maktaba za umma, bodi ya mikopo ya elimu ya juu, na Mfuko wa bima ya afya kwa watu wote.

Kwa pamoja, miundombinu yabisi (hard infrastructures) na miundombinu tifutifu (soft infrastructures) ni miradi ambayo hupangwa na kisha kutekelezwa. Kitendo cha kupanga ni hatua ya kinadharia, wakati hatua ya utekelezaji ni hatua ya kivitendo. Kila hatua inaleta umoja wa aina yake katika Taifa.

IV. Hitimisho na mapendekezo

Katika hatua hii sasa tunaweza kujibu swali lifuatalo kwa ufupi: Umoja wa Taifa ni Chachu ya Maendeleo au Maendeleo ni Chachu ya Umoja wa Taifa?

Baada ya kusema yote hayo, kuhusu maana ya dira ya Taifa na jinsi dira ya Taifa inavyojengwa, sasa ni wakati wa kujibu swali: "Umoja wa Taifa ni Chachu ya Maendeleo au Maendeleo ni Chachu ya Umoja wa Taifa?"

Kutokana na mjadala hapo juu, ni maoni yetu kwamba, Dira ya Maendeleo ya Taifa ni chachu ya umoja wa Taifa kwa njia mbili.

Kwanza, Dira ya Maendeleo ya Taifa ni chachu ya umoja wa Taifa kwa sababu, wakati wa kuandaliwa kwake, inawaunganisha watu kisaikolojia kwa sababu ya Imani kwamba “hii ni Dira yetu kwa sababu inabeba mawazo yetu.”

Na pili, Dira ya Maendeleo ya Taifa inayotekelezwa vizuri ni chimbuko la maendeleo ambayo ni chachu ya umoja wa Taifa kwa sababu ya kuzalisha matabaka mapana ya watu wanaojiona kwamba ni wamoja kwa sababu ya kuwa na kiwango cha maisha kimoja.

Kwa hiyo, ushirikishwaji mpana wa umma wakati wa maandalizi ya Dira ya Maendeleo ya Taifa ni muhimu kama ambavyo usimamizi makini wa utekelezwaji wake ni muhimu.

Hivyo, hitimisho letu ni kwamba, utekelezaji wa Dira ya Maendeleo ya Taifa unaozalisha matabaka ya “sisi” na “wao” unabomoa “umoja wa Taifa” badala ya kujenga “umoja wa Taifa”.

Kwa hiyo, katika hatua ya kupanga na kutekeleza Dira ya Maendeleo ya Taifa lazima kuhakikisha kwamba kuna mkakati mpana wa kujenga umoja wa Taifa, ambapo mbinu zifuatazo, zikiwa ni chachu za ujenzi wa umoja wa Taifa zinapaswa kuzingatiwa ipasavyo:

• • Kuwa na, sio Katiba mbili za sasa, bali Katiba moja ya Taifa moja, badala ya katiba hiyo ikiwa imetokana na ridhaa huru ya wananchi wote tangu Pemba hadi Kigoma.
  • Kuwa na, sio mitaala miwili ya elimu ya sasa, bali Mtaala mmoja wa elimu katika nchi nzima tangu Pemba hadi Kigoma.
  • Kuwa na, sio nyimbo mbili za Taifa za sasa, bali wimbo mmoja wa Taifa inaoimbwa nchi nzima tangu Pemba hadi KIgoma.
  • Kuwa na, sio nembo mbili za Taifa za sasa, bali nembo moja ya Taifa inayobeba kanuni ya Utanzania, yaani "Uhuru na Umoja" wa Taifa.
  • Kuwa na, sio serikali mbili zinazounda shirikisho tenge (asymetrical federation) za sasa wala serikali tatu zinazounda shirikisho wianifu (symmetrical federation) kama ilivyopendekezwa kwenye Tume y Warioba, bali kuwa na serikali kuu moja ya Taifa zima iliyokasimu madaraka yake kwenye kanda, mikoa na wilaya kadhaa (unitary state).
  • Kubuni mbinu endelevu za kupambana na ubaguzi unaotokana na itikadi za mfumo-jenitalia, mfumo-dume, mfumo-jike, na mfumo kasisi ili kuweza kujenga jamii yenye kutoa haki sawa kwa watuo wote walio sawa kwa mujibu wa vigezo thabiti (just society).
  • Kuendeleza sera ya ajira za watumishi wa umma zinazowapeleka waajiriwa katika wilaya/mikoa iliyoko nje na maeneo yao walikozaliwa.
  • Kuendeleza sera ya elimu inayowapeleka wanafunzi wa shule za bweni katika wilaya/mikoa iliyoko nje na maeneo yao walikozaliwa.
  • Kuendeleza usanifu na ufundishaji wa Kiswahili kama lugha ya Taifa na Kimataifa.
  • Kuboresha sera ya Taifa ya kutenganisha shughuli za dini na shughuli za dola kwa kusisiiza kanuni kwamba vyombo vya dola kama vile serikali, mahakama na Bunge, havina, na havipaswi kuwa na, Mungu, dini, dua wala sala.
  • Kuboresha sera ya Taifa ya kutenganisha shughuli za dini na shughuli za dola kwa kupiga marufuku viongozi wa serikali kula kiapo kwa kutumia misahafu ya kidini ambayo ni kiini cha utengano wa kitaifa. Kiapo chini ya kanuni ya "Pacta Sunt Servanda" kinatosheleza mahitaji ya kisheria ndani ya dola ya kisekulari.
  • Viapo vya kidini mahakamani vifutwe na kuacha viapo vya kiraia (affirmations).
  • Na kuwepo na mtaala mmoja wa falsafa ya dini (philosophy of religion) utakaofundiishwa katika shule zote ambazo sio seminari, ambapo mtaala huu utachukua nafasi ya masomo ya dini yanayoendeshwa kimadhehebu katika shule za serikali na binafsi zisizo seminaru.
  • Kupanua usawa wa fursa za kiuchumi kwa kuyawezesha makundi yaliyo pembezoni na tepetevu kiuchumi;
  • Kupanua upatikanaji wa hifadhi ya jamii kwa watu wote wakiwemo wakulima, wavuvi na wafugaji;
  • Kuchukua hatua za makusudi za kupunguza tofauti za kiuchumi kati ya kanda tofauti za nchi;
  • Kuwazuia viongozi wakuu wa serikali kula matunda yote ya uhuru kwa kujigeuza wafanyabiashara wakubwa wanaohodhi njia kuu za uchumi wakati wanao uhakika wa kutunzwa na serikali hadi kifo chao kitakapowafika.
  • Kubuni na kutekeleza sera zilizo rafiki kwa familia ili familia nyingi ziwe na kiwango cha maisha kinachoendana na hadhi ya utu.

Tunapendekeza mambo haya kwa kuwa bado tunaona kwamba kuna usanii uliochanganyikana na uzuzu unafanyika kila kukicha.

Uchambuzi wetu wa dhana ya "umoja wa Taifa" umethibitisha kwamba utaratibu wa sasa wa katiba mbili; Dira za Maendeleo mbili; Mitaala miwili ya elimu; Bendera mbili; na Nyimbo mbili za Taifa; ni mambo ambayo yanavunja "umoja wa Taifa" la Tanzania katika vipande viwili wa Tanganyika na Zanzibar.

Haya ni mambo ambayo yanapingana na dhana nzima ya "umoja wa Taifa." Yaani, ni ukasuku kuimba wimbo wa "umoja wa Taifa" wakati matendo yetu yanaonyesha "utengano wa Taifa."

Kama tunataka maneno yetu yaambatane na vibwagizo vya matendo, sasa ni wakati wa kutamka kwenye Dira ya Taifa kwamba katika kipindi kifuoi kijacho kutapaswa kuwepo na serikali moja, katiba moja, mtaala mmoja, wimbo wa Taifa moja, bendera ya Taifa moja, nembo ya Taifa moja.

Wakati wa kuongea maneno yasiyo na vibwagizo vya matendo umepita.

V. Marejeo muhimu

1. • Austin Fagothey (1959), Right and Reason: Ethics in Theory and Practice Based on the Teachings of Aristotle and St. Thomas Aquinas, 2nd Edition(St. Louis: The C. V. Mosby Company).
   • David Queller and Joan Strassmann (2009), "Beyond sociality: the evolution of organismality," Philosophical Transactions of the Royal Society for Biological Sciences, 364: 3143–3155.
   • Eric Olson(2021), What is the problem of biological individuality? In Anne Sophie Meicke and John Dupre (editors), Biological Identity: Perspectives from Metaphysics and Philosophy of Biology (Routledge).
   • Gerald C. MacCallum (1967), “Negative and Positive Freedom,” The Philosophical Review 76.3: 312–34.
   • Jack Wilson (1999), Biological Individuality: The Identity and Persistence of Living Entities (NY: Cambridge University Press).
   • Koner (2013), D.C. Dutta's Textbook of Gynecology including Contraception, 6th Edition (New Delhi, India: Jaypee Brothers Medical Publishers Ltd).
   • Ministry of National Unity (2021), National Unity Policy (Malaysia: Federal Territory of Putrajaya)
   • Sherif Girgis, Robert George and Ryan Anderson (2010), "What is Marriage?," Harvard Journal of Law and Public Policy, 34.1:245-287.
   • Patrick Lee and Robert P. George(2008), Body-self dualism in contemporary ethics and politics (new York: Cambridge University Press).
   • Patrick Lee na Robert George(2014), Conjugal Union: What Marriage is and Why it Matters (New York: Cambridge University Press)
   • Tibor Ganti (2003), The principles of life (Oxford University Press)
   • William Norris Clarke (2014), The One and the Many: A Contemporary Thomistic Metaphysics(USA: University of Notre Dame).

Makala haya yameandaliwa na:

Mama Amon,
MKurugenzi Mtendaji Mkuu,
Dawati la Utafiti la Mama Amon (DUMA),
SLP P/Bag
"Sumbawanga Town"
Sumbawanga

KIAMBATANISHO A; Picha muhimu siku ya 09 Desemba 2023

 

[Tindo]

Haya mambo ya Dira ya taifa/maendeleo yanafanyika kama fashion tu, ukweli ni kuwa hakuna Cha dira ya taifa, Bali mengi hufanyika kwa utashi wa rais aliye madarakani. Hakuna mahali popote panamfunga rais kufuata dira ya taifa ya maendeleo, Bali mengi atakayotekeleza ni katika kutengeneza legacy yake. Labda katika kutekeleza legacy yake kuendane na hiyo dira ya maendeleo.

 

[UmkhontoweSizwe]

Umoja, ambao huleta utulivu na maelewano, ni chachu ya maendeleo. Nchi iliyogawanyika haiwezi kuwa na maendeleo.

 

[AGITATOR]

Dira ya taifa ni kichaka kingine cha kuficha wezi.

 

[Nziiri sr]

Umoja, ambao huleta utulivu na maelewano, ni chachu ya maendeleo. Nchi iliyogawanyika haiwezi kuwa na maendeleo.

Hawa hawana nia thabiti ya kuliletea taifa hili maendeleo. Wanafikiria kunenepaesha matumbo yao tu. Ndio maana unakuta mishahara,marupurupu na mapato ya wizi ya wabunge, rais, wajumbe wa bodi/tume kama hizo etc, ni Tsh. 10m mpaka 50 per month. Wakati huohuo mapato ya mwalimu, nesi, askari polisi/jeshi, na watumishi wengine ni Tsh. 300k mpaka labda 2m per month.

Hilo kundi la kwanza pengine ni 0.01 % ya watanzania wote, lakini wanakula maybe 70% ya keki while 30% iliyobaki ndio wanagawana watanzania waliobaki ambao ni 99.99%

 

[Hismastersvoice]

CCM ni kikwazo cha umoja wa watanzania, viongozi wa CCM wanaihodhi nchi kuwa Tanzania ina wenyewe na wenyewe ni CCM na kauli za kibabe kuwa CCM itatawala kwa zaidi ya miaka 80 ijayo!

 

[Tayana-wog]

Dira ya taifa ni kichaka kingine cha kuficha wezi.

Kabisa
Kwanza wananiudhi na sms Yao wanayotuma sn

 

[MAKULUGA]

Hawa hawana nia thabiti ya kuliletea taifa hili maendeleo. Wanafikiria kunenepaesha matumbo yao tu. Ndio maana unakuta mishahara,marupurupu na mapato ya wizi ya wabunge, rais, wajumbe wa bodi/tume kama hizo etc, ni Tsh. 10m mpaka 50 per month. Wakati huohuo mapato ya mwalimu, nesi, askari polisi/jeshi, na watumishi wengine ni Tsh. 300k mpaka labda 2m per month.
Hilo kundi la kwanza pengine ni 0.01 % ya watanzania wote, lakini wanakula maybe 70% ya keki while 30% iliyobaki ndio wanagawana watanzania waliobaki ambao ni 99.99%

Hakika