Azimio la Arusha: Kuzaliwa upya?

[Mkandara]

Junius,
Mkuu wangu Ubepari unatuendesha kwa sababu wao wana VIPAUMBELE..
wanaelewa Mahitaji na Matatizo yao, hivyo kwa kila jambo wanalofanya linatokana na mfumo huo, na ndipo wanapotunga SHERIA. Sisi kina Yakhe, hatuna Mahitaji isipokuwa Matatizo ambayo kwa fikra zetu ni majaribio ya Mungu..hata sheria zetu tumeiga..

 

[Junius]

Mkandara,
on priority nakubaliana na wewe 100%
kwenye matatizo mengine tunajitakia wenyewe mfano wakati hali ya uchumi wa dunia inabadilika sisi wengine bado tunashikilia dhana zisizoendana na hali ya wakati...can you imagine mpaka leo katiba yetu ina maneno "ujamaa na kujitegemea" ambayo dhana na utumizi wake haviendani na mbio za mabadiliko ya uchumi na jamii wa sasa, kuna habari za 'Azimio la Arusha', ni dhana zinazokuzwa tu out of proportion wakati ukweli hazina tena mahitaji ya wakati kwa ufanisi na uhalisi wa mambo...

 

[Zakumi]

Zakumi,
Mkuu wangu siku zote nimekuwa namuunga mkono Nyani Ngabu isipokuwa pale anaposema ni genetic..
Mimi sikuvaa viatu kwa sababu sikuwa na uwezo na pili haikuwa deal wakati Wamasai na Wabarbeig ambao ni Primitive zaidi walivaa viatu vya matairi..hawa waliweza ku invent viatu vyao tena ktk mfumo wa recycling, na waliweza fanya mengi sana ambayo hayakuhitaji elimu wala utajiri. Hawa ni waafrika weusi kama mimi..

Hivyo nachokubaliana na Nyani Ngabu ni kwamba sisi NDIVYO TULIVYO in a sense kwamba tunashindwa kuweka MAHITAJI yetu mbele badala yake tunategemea mzungu aje atuambie kama vile mgonjwa anayetegemea kwamba ni Daktari tu ndiye anaweza kutambua maradhi ya mgonjwa, kinyume cha hapo ni uchawi tu kwenda kwa mganga.. Ni ktk theory hiyo kina Mkapa na viongozi wengi wa Kiafrika (wasomi) wanaamini kabisa kwamba umaskini wetu ni maradhi hivyo hayawezi tibika pasipo Daktari.

But the truth lies before our eyes, umaskini wetu ni wa kujitakia, Ulimbukeni, tunavaa viatu simply because we like the fashion, we look good kama wazungu vile na sio kwamba viatu vinatustiri. Hatuoni necessities zozote zaidi ya majaribio ya Mungu ili kutuwezesha kuwekesha ktk umeme, maji, na kadhalika kwa sababu imani yetu inatueleza kuwa Umaksini wetu ni majaribio ya MUNGU..
Gods must be crazy!

Mkandara:

Turudi kwenye Azimio sasa. Linasema:

SEHEMU YA TANO

A. VIONGOZI

1. Kiongozi wa TANU au wa Serikali sharti awe mkulima au mfanyakazi na asishiriki katika jambo lo lote la kibepari au kikabaila.
2. Asiwe na hisa katika makampuni yo yote.
3. Asiwe mkurugenzi katika kampuni ya kikabaila au kibepari.
4. Asiwe na mishahara miwili au zaidi
5. Asiwe na nyumba ya kupangisha.

Kwa Tanzania ya sasa, watu wana professions nyingi. Je utamkataza mfanyabiasha kuwa kiongozi? Kufanya hivyo ni kumnyima haki zake za kibinadamu ambazo Azimio hilo linataka kuzilinda.

Kiongozi asiwe na hisa ni utumbo mtupu katika Tanzania ya leo. Wafanyakazi wanaweka sehemu ya mapato yao katika mfuko wa NSSF. Na kufanya hivyo ni kuwa na hisa katika kampuni hilo. Je wafanyakazi hawa hawaruhusiwi kuwa viongozi?

Asiwe mkurugenzi katika kampuni ya kikabaila au kibepari. Toeni basi definition ya kikabaila na kibepari.

Asiwe na mishahara miwili, Nigga Puhlease.

Asiwe na nyumba ya kupangisha. Kama kwa kipato changu nimejenga nyumba mbili. Je moja itabidi niwape watu bure !!!!!!!!!!!!!.

 

[Mkandara]

Junius,
Mkuu wangu wee, sasa unapokubaliana na Priorities kwa asilimia 100 utaweza vipi kuzipanga hizo priorities ikiwa hukubali unahitaji DIRA..how U gonna set goals zako ikiwa huna dira!.. Mathlan, leo hii tunaweka pririties zetu ktk kilimo lakini ukweli ni kwamba hatuna dira zaidi ya kutazama matatizo ya NJAA... it' not economical factors zinazotusukuma sisi kuanzisha KILIMO kwanza isipokuwa ni hoja ya Njaa ambayo imetabiriwa na wazungu...
UN food programa wananamwaga mivunda kwa mashatri mazito kama yale ya viwanda na uwekezaji na sisi tumevamia mkenge huo kwa sababu ya NJAA.. sasa ikiwa kweli tutaongozwa na NJAA (matatizo) na shibe kuwa dira ya mikakati yetu unategemea kweli kutakuwepo na maendeleo hata kama priority ni kilimo?..

Ujamaa na Kujitegemea ni mbiu ya chama tawala haina ubaya wowote kwani ukitembelea hata site ya Socialist International utakuta vyama vingi sana ikiwa ni pamoja na Labour party ya Uingereza wakiuza lugha hiyo hiyo..Ni kazi yako wewe mwananchi kuikubali ama kuikataa na ajabu ni kwamba wewe na Wadanganyika wenmgi wote mnaendelea kuichagua CCM, mkielewa fika kwamba dhana hiyo haiendani na mabadiliko ya Kiuchumi.

Mimi nadhani kinachotakiwa ni ELIMU ya kuelewa nini maana ya Ujamaa nje ya tafsiri ya mwalimu kwani Ujamaa ni itikadi ambayo inaweza kuwa reformed kulingana na watu wake. Na Kujitegemea pia inatakiwa ipewe uzito kwa sababu inatokana na hali yetu sisi na sio Kutazama Marekani au UK kwani wao hawako ktk league moja nasi..Wao walishajitegemea siku nyingi na kinachofanyika sasa hivi ni kulinda walichonacho na kuendelea kuwinda zaidi..

Tatizo la Wantanzania wengi wanafikiria kwamba mbinu kukuza UCHUMI kati ya mnchi moja ni sawa na nyingine pasipo kuelewa kwamba Simba (a Predator) ana mbinu tofauti za kimaisha tofauti na Nyati (a Pray) na itakuwa ujinga mkubwa kwa nyati kufikiria kwamba anaweza kuishi kama Simba. Ndivyo wengi wetu wanavyofikiria kuhusu maendeleo ya Tanzania na nchi maskini pasipo kuelkewa kwamba we a pray! chakula chetu ni nyasi na nchi Matajiri wanakula nyama.

Azimio la Arusha, azimio hili sii kitu vile vile isipokuwa liinatumika kama vile kitabu cha somo lolote lile. NI katika Azimio la Arusha tunapokuta miiko na maadili ya Uongozi hivyo hatuwezi kutumia mfano wowote rahisi kuelezea page 10 ila kwa kurahisisha mjadala inabidi usome Azimio la Arusha kisha uchambue ni yapi yanayobuliana na MAHITAJI na MATATIZO yetu.
Isichukuliwe kwamba kuna mtu anataka Azimio la Arusha neno kwa neno isipokuwa kama tunavyotumia vitabu vinginevyo ni muhimu kuelewa tunataka kufanya nini kwani Azimio lote la Arusha ni kama kitabu cha madakari ambacho kinaeleza kinagaubaga kuhusiana na RUSHWA aka UFISADI, hivyo tutachukua kipande kinachohusika na maradhi hayo na kuyapatia tiba. Sahau maswala yanayozungumzia maradhi ambayo hatuna ama hatuhitaji kinga..

 

[Mkandara]

Zakumi,
Hapana mkuu wangu, ikiwa tunaweza fanya marekebisho ktk Constitution tena baada ya miaka michache iweje leo Azimio la Arusha lichukuliwe kama lilivyo wakati Azimio hilo lilikuwa la chama kimoja kikiwakilisha Taifa zima..Mkuu wangu wanaounda Dira sasa hivi ni sisi wananchi na sio chama..kitu cha kudumu, wao wachague kusuka au kunyoa.

Mkuu wangu tunachoomba ni kurekebishwa kwa Azimio la Zanzibar ambalo pia haliendani na hali halisi ya nchi yetu.. Azimio la Arusha limechukuliwa kama sura ya kile tunachokihitaji..
Haya kwa mfano Azimio la Ukerewe linafuta kabisa sehemu ya TANO ya Azimio la Arusha..Je, kuna kosa gani
.

 

[Junius]

Junius,
....ajabu ni kwamba wewe na Wadanganyika wengi wote mnaendelea kuichagua CCM, mkielewa fika kwamba dhana hiyo haiendani na mabadiliko ya Kiuchumi.

MKuu, hapo nilipo underline panaonyesha kama unanikosea heshima...!!

w/o prejudice,nilisema VIPAOMBELE nikimaanisha kuwa ni prequisite condition ya kuwa na siasa safi na endelevu yenye mustakbali unaoleweka i.e right and sustainable policy with setted understandble visions, mfano mwepesi, unapowaambia watu kuna kilimo kwanza uwe umeshawatayarisha na sera safi ya kilimo kuanzia hali ya mkulima wenyewe ya maisha ie sufficienlty provide the farmers with social services and reliable infrastructures...awe anajuwa kula yake ili apate nguvu, afya yake ili awe more productive, elimu yake na watoto wake ili awe more competent...soko la mazao yake for making profit of his product and contribution to the national production through tax etc etc...

Angalia sasa(hapa nikubaliane na ww katika suala la kutibu njaa baada ya maendeleo endelevu) mkulima analima kachoka,afya yake yake haijuwi, elimu yake na watoto wake haitambulikani,alipo au anapoishi huduma za jamii ni anasa anazofikiria atazipata akienda peponi tu na si pengine popote, hata akijitahidi kidogo kulima na kubahatisha kupata alau robo gunia la mahindi au korosho anauza wapi? au hata akiuza kwa kiasi gani kitacho rejesha gharama na nguvu zake na kuchangia pato la taifa?

on top of that, leo nasikia kuna makelele huko eti wabunge wanataka wawe wanalipwa kama wafalme vile yaani kazi moja malipo marambili huku kuna wapiga kura wao wapo katika hali hizo nilizozieleza hapo juu...hata sasa hata kama tutakuwa na Maazimio ya Arusha na Mikoa yote ya tz hakuna kitakachofanyika kuinua hali za maisha ya wananchi hasa mkulima na mzalishaji kiwandani na tutabaki kuwa na maneno mazuri ndani ya katiba yasiyo na maana yoyote.

Mkuu, mm kuchagua CCM ni kama unanambia ni commit suicide that I cant with my free mind.

 

[Mkandara]

Junius,
Mkuu samahani sana kwani sio makusudiao yangu..Heshima yangu kwako ipo palepale.
Nimesema hivyo kwa kunukuu maneno yako ulipohoji UJAMAA na KUJITEGEMEA kwani maneno haya yapo ktk imani ya chama CCM ambacho kinachaguuliwa kila mwaka..

Mengine yote uliandika nipo nawe kabisa na ndio tatizo kubwa la uongozi nchini.. sasa tazama ukienda ktk site ya chama utakuta Azimio la Arusha limeandikwa kama ni Azimio la TANU...Bofya..tayari wameisha anza kulikimbia wenyewe...
Kisha chama hicxho hicho kimejaribu kurekebisha UJAMAA wake unaweza kusoma pia hapa:- UJAMAA.

Kwa hiyo utakuta kwamba kila nayoandika yana ukweli fulani isipokuwa sisi wananchi nduio hatuelewi ama hatuna elimu ya Uchaguzi kwani CCM ni chama cha Kisocialist (A Reform party) as to say hawa ni left wing ambao kwa huku wanaitwa Progressive or Liberal..hivyo kuna mabo mengi tuyategemee toka kwao badala ya kubishana ovyo.

1. CCM kuwa na serikali kubwa na matumizi makubwa.
2. Kuuza nchi kwa wawekezaji kwa ajili ya huduma hafifu kwani Liberal mara nyingi are not economic Nationalists .
3. Uzembe na Ukiritimba ktk ofisi za serikali, mashirika na Taasisi za serikali..
4. Responsibility and Accountability ni kwa taifa zima na sio mtu mmoja mmoja. its not government job to enforce and uphold morality.
5. CCM ni mgeni karibu mwenyeji apone...No immigration restrictions.
na mengine unaweza jazia..

Kwa hiyo kama wewe ni natioanlist na defender, CCM haikufai..kama wewe unapinga kulindana na urithi wa kiutawala, basi hawa jamaa hawakufai..Hivyo hadi wananchi watakapo tambua kwamba makosa sii ya Kikwete wala Mkapa ila makosa ni yetu wenyewe wapiga kura..It's not Mkapa wala Kikwete wanaoitengeneza CCM.. CCM ni chama chenye imani, ilani na malengo ikiwa wananchi hawafahamu hilo wakaendelea kuchagua sura za watu ndani ya chama basi nchi yetu itaongozwa na CCM hadi Kiyama..

 

[Companero]

Big ups, naona mjadala umekuwa mtamu. Zakumi hizo hoja zako ni valid sana. Tunachotaka ni kulimodify Azimio ili liondoe CONFLICT OF INTEREST za PUBLIC SERVANTS na POLITICIANS wetu ambao wanatoa tender kwa makampuni ambayo wana hisa kwayo, wanapangisha NYUMBA za UMMA/SERIKALI ambazo waliuziana na wanapata vipato kwenye MAKAMPUNI YA MADINI pamoja na POSHO MBILI kwenye VIKAO kwa Kodi zetu. Hakuna ubaya kuwa na pensheni zao NSSF. Au umesahau kuwa Mfuko wa Pensheni ulianza wakati wa Ujamaa na Kujitegemea i.e. Azimio la Arusha!

 

[Zakumi]

Big ups, naona mjadala umekuwa mtamu. Zakumi hizo hoja zako ni valid sana. Tunachotaka ni kulimodify Azimio ili liondoe CONFLICT OF INTEREST za PUBLIC SERVANTS na POLITICIANS wetu ambao wanatoa tender kwa makampuni ambayo wana hisa kwayo, wanapangisha NYUMBA za UMMA/SERIKALI ambazo waliuziana na wanapata vipato kwenye MAKAMPUNI YA MADINI pamoja na POSHO MBILI kwenye VIKAO kwa Kodi zetu. Hakuna ubaya kuwa na pensheni zao NSSF. Au umesahau kuwa Mfuko wa Pensheni ulianza wakati wa Ujamaa na Kujitegemea i.e. Azimio la Arusha!

Kumbuka kuwa conflict of interest wakati mwingine sio kuvunja sheria. Wakati mwingine conflict of interest ni utamaduni ambao watu wanatakiwa kuujenga katika sekta zote: ziwe za umma au binafsi.

 

[Raia Fulani]

Binafsi naona kuwa azimio la arusha lilileta mtafaruku kwa jamii ambayo haikuandaliwa. Umiliki wa uchumi wa wageni ni matokeo yake.

 

[ELNIN0]

CHAMA CHA MAPINDUZI​

AZIMIO LA ARUSHA NA SIASA YA TANU JUU YA UJAMAA NA KUJITEGEMEA ​

Imetolewa na Idara ya Habari, TANU, Dar es Salaam, 1967

SEHEMU YA KWANZA​

Imani ya Tanu ​

SIASA YA TANU NI KUJENGA NCHI YA UJAMAA, MISINGI YA UJAMAA IMETAJWA KATIKA KATIBA YA TANU, NAYO NI HII
Kwa kuwa TANU inaamini:-
(a) Kwamba binadamu wote ni sawa;
(b) Kwamba kila mtu anastahili heshima;
(c) Kwamba kila raia ni sehemu ya Taifa na anayo haki ya kushiriki sawa na wengine katika Serikali tangu ya Mitaa, ya Mikoa hadi Serikali Kuu;
(d) Kwamba kila raia anayo haki ya uhuru wa kutoa mawazo yake, ya kwenda anakotaka, wa kuamini dini anayotaka na wa kukutana na watu mradi havunji Sheria;
(e) Kwamba kila mtu anayo haki ya kupata kutoka katika jamii hifadhi ya maisha yake na ya mali yake aliyonayo kwa mujibu wa Sheria;
(f) Kwamba kila mtu anayo haki ya kupata malipo ya haki kutokana na kazi yake
(g) Kwamba raia wote kwa pamoja wanamiliki utajiri wa asili wanamiliki utajiri wa asili wa nchi hii ukiwa kama dhamana kwa vizazi vyao;
(h) Kwamba ili kuhakikisha kuwa uchumi wa nchi unakwenda sawa Serikali lazima iwe na mamlaka kamili juu ya njia muhimu za kuukuza uchumi; na
(i) Kwamba ni wajibu wa Serikali, ambayo ni watu wenyewe, kuingilia kati kwa vitendo maisha ya uchumi ya Taifa ili kuhakikisha usitawi wa raia wote na kuzuia mtu kumnyonya mtu mwingine au kikundi kimoja kunyonya kikundi kingine na kuzuia limbikizo la utajiri kufikia kiasi ambacho hakipatani na siasa ya watu wote kuwa sawa.

MADHUMUNI YA TANU ​

Kwa hiyo basi, makusudi na madhumuni ya TANU yatakuwa kama hivi yafuatavyo:-
(a) Kuudumisha uhuru wa nchi yetu na raia wake;
(b) Kuweka heshima ya mwanadamu kwa kufuata barabara
kanuni za Tangazo la Ulimwengu la Haki za Binadamu.
(c) Kuhakikisha kwamba nchi yetu inatawaliwa na Serikali ya
watu ya kidemokrasia na ya kisoshalist;
(d) Kushirikiana na vyama vyote vya siasa katika Afrika
vinavyopigania uhuru wa bara lote la Afrika;
(e) Kuona kwamba Serikali inatumia mali yote ya nchi yetu kwa
kuondoshea umaskini; ujinga na maradhi;
(f) Kuona kwamba Serikali inasaidia kwa vitendo kuunda na
kudumisha vyama vya ushirika;
(g) Kuona kwamba kila iwezekanapo Serikali inashiriki hasa
katika maendeleo ya uchumi wa nchi yetu;
(h) Kuona kwamba Serikali inatoa nafasi zilizo sawa kwa wote,
wake kwa waume, bila kujali rangi, kabila, dini au hali;
(i) Kuona kwamba Serikali inaondoa kila namna ya dhuluma,
vitisho, ubaguzi, rushwa na upotofu;

(j) kuona kwamba Serikali ya nchi yetu inasimamia barabara
njia kuu za kuzalisha mali na inafuata siasa ambayo
itarahisisha njia ya kumiliki kwa jumla mali za nchi yetu;
(k) Kuona kwamba Serikali inashirikiana na dola nyingine katika
Afrika katika kuleta Umoja wa Afrika.
(l) Kuona kwamba Serikali inajitahidi kuleta amani na salama
ulimwenguni kwa njia ya Chama cha Umoja wa Mataifa.

SEHEMU YA PILI ​

SIASA YA UJAMAA ​

(a) Hakuna Unyonyaji:
Nchi yenye Ujamaa kamili ni nchi ya wafanyakazi: haina ubepari wala ukabaila. Haina tabaka mbii za watu: tabaka ya chini ya watu wanaoishi kwa kufanya kazi, na tabaka ya juu ya watu wanaoishi kwa kufanyiwa kazi. Katika nchi ya Ujamaa kamili mtu hamnyonyi mtu, bali kila awezaye kufanya kazi hufanya kazi, na kila mfanya kazi hupata pato la haki kwa kazi aifanyayo na wala mapato ya wafanyakazi mbali mbali hayapitani mno..
Katika nchi ya Ujamaa kamili watu peke yao ambao huishi kwa jasho la wenzao, na ni haki yao kuishi kwa jasho la wenzao ni watoto wadogo, wazee wasiojiweza, vilema na wale ambao, kwa muda, Jumuiya imeshindwa kuwapatia kazi yo yote ya kujipatia riziki kwa nguvu zao wenyewe.
Nchi yetu ni nchi ya Wakulima na Wafanya kazi, lakini sin chi ya Ujamaa kamili. Ina misingi ya ubepari na ukabaila na vishawishi vyake. Misingi hii ya ubepari na ukabaila yaweza ikapanuka na kuenea.
(b) Njia kuu za uchumi ni chini ya wakulima na wafanya kazi:
Namna ya pekee ya kujenga na kudumisha ujamaa ni kuthibitisha kuwa njia kuu zote za uchumi wa nchi yetu zinatawaliwa na kumilikiwa na Wakulima na Wafanyakazi wenyewe kwa kutumia vyombo vya Serikali yao na Vyama vyao vya Ushirika. Pia ni lazima kuthibitisha kuwa Chama kinachotawala ni Chama cha wakulima na wafanyakazi.
Njia kuu za Uchumi ni: kama vile ardhi, misitu, madini, maji, mafuta na nguvu za umeme; njia za habari, njia za usafirishaji; mabenki, na bima; biashara na nchi za kigeni na biashara za jumla; viwanda vya chuma, mashini, silaha, magari, simenti, mboleo; nguo, na kiwanda cho chote kikubwa ambacho kinategemewa na sehemu kubwa ya watu katika kupata riziki zao au kinachotegemewa na viwanda vingine; mashamba makubwa na hasa yale yanayotoa mazao ya lazima katika viwanda vikubwa.
Baadhi ya njia hizi na nyingine zisizotajwa hapa hivi sasa zinamilikiwa au kutawaliwa na Serikali ya Wananchi.
(c) Kuna Demokrasi:
Nchi haiwi ni ya Ujamaa kwa sababu tu njia zake kuu au zote za uchumi hutawaliwa na humilikiwa na Serikali. Sharti Serikali iwe inachaguliwa na kuongozwa na Wakulima na Wafanya kazi wenyewe. Serikali ya Makaburu wa Rhodesia au Afrika ya Kusini ikitawala au kumiliki njia zote za uchumi, hiyo itakuwa ni njia ya kukomaza Udhalimu siyo njia ya kuleta Ujamaa. Hakuna Ujamaa wa kweli pasipo na Demokrasi ya kweli.
(d) Ujamaa na Imani:
Lakini Ujamaa hauwezi kujijenga wenyewe. Kwani Ujamaa ni imani. Hauna budi kujengwa na watu wanaoamini na kufuata kanuni zake. Mwana-TANU wa kweli ni Mjamaa, na Wajamaa wenzie, yaani waamini wenzie katika imani hii ya kisiasa na uchumi ni wote wale wanaopigania haki za wakulima na wafanyakazi katika Afrika na po pote duniani. Wajibu wa kwanza wa mwana-TANU na hasa kiongozi wa TANU, ni kutii kanuni hizi za ujamaa hasa katika maisha yake mwenyewe. Na hasa mwana-TANU kiongozi hataishi kwa jasho la mtu mwingine au kufanya jambo lo lote ambalo ni la kibepari au kikabaila.
Utimizaji wa shabaha hizo na nyinginezo zinazofuatana na siasa ya ujamaa unategemea sana viongozi kwa sababu ujamaa ni imani na ni vigumu kwa viongozi kujenga siasa ya ujamaa ikiwa hawaikubali imani hiyo.

SEHEMU YA TATU ​

SIASA YA KUJITEGEMEA ​

Tunapigana vita:
TANU ina vita vya kulitoa Taifa letu katika hali ya unyonge na kulitia katika hali ya nguvu; vita vya kuwafanya wananchi wa Tanzania (na wananchi wa Afrika) watoke katika hali ya dhiki na kuwa katika hali ya neema.
Tumeonewa kiasi cha kutosha, tumenyonywa kiasi cha kutosha, na tumepuuzwa kiasi cha kutosha. Unyonge wetu ndio uliotufanya tuonewe, tunyonywe, na kupuuzwa. Sasa tunataka mapinduzi; mapinduzi ya kuondoa unyonge ili tusionewe tena, tusinyonywe tena.
Mnyonge hapigani kwa Fedha:
Lakini ni dhahiri kwamba tumefanya makosa katika kuchagua silaha; kwani silaha tuliyochagua ni fedha. Tunataka kuondoa unyonge wetu kwa kutumia silaha ya wenye nguvu, silaha ambayo sisi wenyewe hatuna. Katika mazungumzo yetu, mawazo yetu, na vitendo vyetu ni kama tumekata shauri kwamba bila fedha mapinduzi yetu hayawezekani. Ni kama tumesema, “Fedha ndiyo msingi wa maendeleo. Bila fedha hakuna maendeleo”!
Hii ndiyo imani yetu ya sasa. Viongozi wa TANU mawazo yao ni kwenye fedha. Viongozi wa Serikali, wanasiasa na watumishi, mawazo yao na matumaini yao ni kwenye fedha. Viongozi wa wananchi na wananchi wenyewe katika TANU, NUTA, Bunge, UWT., Vyama vya Ushirika, TAPA na makundi mengine ya wananchi, mawazo yao na maombi yao na matumaini yao ni FEDHA. Ni kama wote tumekubaliana na tunasema kwa sauti moja, “Tukipata fedha tutaendelea, bila fedha hatutaendea”!
Mpango wetu wa maendeleo ya miaka mitano shabaha zake kwa kifupi ni shibe zaidi, elimu zaidi na afya zaidi. Na silaha yetu tuliyotilia mkazo sana ni fedha. Ni kama tumesema, “Katika miaka mitano ifuatayo tunakusudia kujiongezea shibe, elimu na afya, na ili kutimiza shabaha hizo tunatumia $ 250,000,000”. Kama tumetaja na tunapotaja vyombo vingine vya kututimizia shabaha hizo tunavitaja kama nyongeza tu; lakini chombo kikubwa katika akili zetu, silaha kubwa katika mawazo yetu, ni FEDHA.
Mheshimiwa Mbunge anaposema kuwa wananchi wa sehemu yake wana shida ya maji, je Serikali ina mpango gani wa kuondoa shida hiyo? Jibu analotaka ni kwamba: Serikali inao mpango wa kuwapa maji wananchi wa sehemu hiyo – KWA FEDHA.
Mbunge mwingine anaposema kuwa sehemu yake haina barabara au shule au hospitali au vyote, je, Serikali ina mpango gani?
Naye pia jibu ambalo angependa kupewa ni kuwa Serikali inao mpango safi kabisa wa kutengeneza barabara au kujenga shule au hospitali au vyote kwa wananchi wa sehemu ya Mbunge Mheshimiwa huyo - kwa FEDHA.
Kiongozi wa NUTA anapoikumbusha Serikali kuwa mishahara ya chini kwa wafanyakazi wengi bado ni midogo mno na nyumba
wanazolala si nzuri, je, Serikali inao mpango gani? Jibu apendalo
kusikia ni kuwa Serikali inao mpango maalum wa kuongeza mishahara na kujenga majumba bora
-KWA FEDHA.


Kiongozi wa TAPA anaposema kuwa wanazo shule nyingi sana ambazo hazipati msaada wa Serikali. Je Serikali ina mpango gani wa kuzisaidia shule hizo, jibu analopenda kusikia ni kuwa Serikali iko tayari kabisa kesho asubuhi kuzipa shule hizo msaada unaotakiwa *wa FEDHA!
Kiongozi wa Chama cha Ushirika akitaja shida yo yote ya mkulima jibu apendalo kusikia ni kuwa Serikali itaondoa shida hizo za mkulima – kwa FEDHA. Mradi kila shida inayolikabili Taifa letu wananchi tunawaza Fedha, Fedha, Fedha!
Mwaka hata mwaka kila Wizara na kila Waziri hufanya makadirio yake ya matumizi – yaani fedha wanazohitaji mwaka huo kwa kazi za kawaida na mipango ya maendeleo. Waziri mmoja tu na Wizara moja tu hushughulikia pia kufanya makadirio ya mapato. Ni Waziri wa Fedha. Kila Wizara ina mipango mizuri sana ya maendeleo. Wizara zinapoleta makaidirio yao ya matumizi huwa zinaamini kwamba fedha zipo ila mkorofi ni Waziri wa Fedha na Wizara yake. Na kila mwaka lazima Waziri wa Fedha na Wizara yake awaambie Mawaziri wenzake na Wizara zao kwamba hakuna fedha. Na kila mwaka Wizara zote huinung’unikia Wizara ya Fedha kwa kupunguza Makadirio yao ya matumizi.
Kadhalika Wabunge na Viongozi wengine wanapodai Serikali itimize mipango mbali mbali huwa nao wakiamini kwamba fedha zipo ila mkorofi ni Serikali. Lakini kukataa huku kwa Wizara, na Wabunge na Viongozi wengine hakuwezi kuondoa ukweli; nao ni kwamba Serikali haina fedha.
Na kusema kuwa Serikali haina fedha maana yake ni nini? Maana yake ni kuwa Wananchi wa Tanzania hawana fedha. Kiasi walichonacho hutozwa kodi, na kodi hiyo ndiyo inayoendesha shughuli za Serikali hivi sasa na maendeleo mengine ya nchi. Tunapotaka Serikali ifanye shughuli zaidi za maendeleo kwa fedha tunataka Serikali itumie fedha zaidi. Na kama Serikali haina fedha zaidi tunataka izipate, yaani iongeze kodi.
Ukidai Serikali itumie fedha zaidi unataka izipate; na njia ya kuzipata ni kodi. Kudai Serikali itumie fedha nyingi bila kukubali kodi zaidi ni kudai Serikali ifanye miujiza; ni sawa na kudai maziwa zaidi bila kutaka Ng’ombe akamuliwe tena. Lakini kukataa huku kukiri kwamba tunapodai Serikali itumie fedha zaidi nia yetu ni kutaka Serikali iongeze kodi kunaonyesha kuwa tunatambua ugumu wa kuongeza kodi. Tunatambua kuwa ng’ombe hana maziwa zaidi; kwamba hata ng’ombe mwenyewe angependa ayanywe maziwa hayo au yanywewe na ndama wake au yauzwe yamfae yeye na jamaa yake; utashi huo hauwezi kuondoa ukweli kwamba hana maziwa zaidi.
Fedha kutoka nje ya Tanzania, Je?
Njia moja tunayotumia kujaribu kuepukana na lazima hii ya kukiri kodi zaidi ikiwa twataka fedha zaidi ni kutilia sana mkazo fedha za kutoka nje ya Tanzania. Fedha hizi za kutoka nje ni za aina tatu:-
(a) Zawadi: Yaani Serikali ya nje iipe Serikali yetu fedha za bure tu kama sadaka kwa ajili ya mpango fulani wa maendeleo. Wakati mwingine shirika lo lote la nje liipe Serikali yetu au Shirika jingine katika nchi yetu msaada fulani kwa ajili ya maendeleo.
(b) Mkopo: Sehemu kubwa ya fedha tunazotazamia kupata kutoka nchi za kigeni si zawadi au sadaka, bali ni mkopo. Serikali ya nje au Shirika la nje, kama vile Benki, hukopesha
Serikali yetu fedha fulani kwa ajili ya kazi zetu za maendeleo. Mkopo huu huwa una masharti yake ya kulipa, kama vile muda wa kulipa, na kima cha faida.
(c) Raslimali ya Kibiashara: Aina ya tatu ambayo pia ni kubwa kuliko ya kwanza, ni ile ya fedha za watu au makampuni yanayotaka kuja katika nchi yetu kuanzisha shughuli mbali mbali za uchumi kwa manufaa yao wenyewe. Na sharti kubwa walitakalo jamaa hawa wenye fedha zao ni kwamba shughuli yenyewe iwe ni ya faida – kwao – na pia kwamba Serikali iwaruhusu kuondoa faida hiyo Tanzania na kuipeleka kwao. Hupenda pia kwa jumla Serikali iwe na siasa wanayokubaliana nayo au ambayo haihatarishi uchumi wao.

Hizo ndizo njia tatu kubwa za kupata fedha kutoka nje ya nchi yetu. Kuna mazungumzo mengi ajabu juu ya jambo hili la kupata fedha kutoka nchi za kigeni. Serikali yetu na viongozi wetu wa makundi mbalimbali hawaachi kufikiria njia za kupata fedha kutoka nje. Na tukizipata au japo tukipata ahadi tu ya kuzipata mara magazeti yetu, au radio zetu na viongozi wetu hutangaza jambo hilo ili kila mtu ajue kuwa neema imekuja au iko njiani inakuja. Tukipata msaada hutangaza; tukipata mkopo hutangaza; tukipata kiwanda kipya hutangaza; tukiahidiwa msaada, mkopo au kiwanda kipya hutangaza. Japo tukianza mazungumzo tu na nchi au shirika la kigeni juu ya msaada, mkopo au kiwanda, mara hutangaza japo hatuna hakika ya matokeo ya mazungumzo hayo. Na kisa? Ni kuwajulisha wananchi kwamba, tunaanza mazungumzo ya neema!

TUSITEGEMEE FEDHA KULETA MAENDELEO ​

Ni jambo la kijinga kuchagua fedha kuwa ndiyo chombo chetu kikubwa cha maendeleo na hali tunajua kuwa nchi yetu ni maskini. Ni ujinga vile vile, kwa kweli ni ujinga zaidi, tukidhani kuwa tunaweza kuondoa hali hii ya unyonge wetu kwa kutegemea fedha za kutoka nje badala ya fedha zetu wenyewe. Ni ujinga kwa sababu mbili.
Kwanza, hatuwezi kuzipata. Ni kweli kwamba zipo nchi ambazo zaweza na zapenda kutusaidia. Lakini hakuna nchi moja duniani ambayo iko tayari kutupa misaada au mikopo au kuja kujenga viwanda katika nchi yetu kutimiza shabaha zake zote za maendeleo. Nchi zenye dhiki ni nyingi sana duniani. Na hata kama nchi zote zenye neema zingekubali kuzisaidia nchi zenye dhiki, bado ingekuwa msaada huo hautoshi. Lakini nchi zenye neema hazitakubali. Hata katika nchi ile ile, matajiri huwa hawatoi fedha zao kwa hiari ili zisaidie Serikali kuondoa dhiki.
Njia ya kuzipata fedha za matajiri ili zisaidie umma ni kuwatoza kodi wakipenda wasipende. Hata hivyo huwa hazitoshi. Ndiyo maana japo tungewakamua vipi wnanachi na wakazi wa Tanzania, matajiri na maskini, hatuwezi kupata fedha za kutosha kutimiza mipango yetu ya maendeleo. Wala duniani hakuna Serikali ambayo yaweza kuyatoza kodi mataifa yenye neema, yakipenda yasipende, ili kusaidia mataifa yenye dhiki. Hata hizo zisingelitosha. Hakuna Serikali ya Dunia nzima. Fedha ambazo nchi zenye neema hutoa huwa kwa wema wao, au hiari yao au kwa manufaa yao wenyewe. Haiwezekani basi, tupate fedha za ktuosha kwa njia hiyo.

MISAADA NA MIKOPO VITAHATARISHA UHURU WETU ​

Pili, japo kama tungeweza kuzipata; hivyo ndivyo tunavyotaka kweli? Kujitawala ni kujitegemea. Kujitawala kwa kweli hakuwezekani ikiwa Taifa moja linategemea misaada na mikopo ya Taifa jingine kwa maendeleo yake. Hata kama pangetokea Taifa au mataifa ambayo yako tayari kutupa fedha zote tunazohitaji kuendesha mipango yetu ya maendeleo isingekuwa sawa kwa nchi yetu kuipokea misaada hiyo bila kujiuliza matokeo yake yatakuwa nini kwa Uhuru wetu na uzima wetu.
Msaada ambao ni kama chombo cha kuongeza juhudi, au nyenzo ya juhudi, ni msaada ambao una manufaa. Lakini msaada
unaoweza ukawa sumu ya juhudi si msaada wa kupokea bila kujiuliza maswali.
Kadhalika mikopo. Kweli mkopo ni bora kuliko misaada ya “bure”. Mkopo nia yake ni kuongeza jitihada au kuifanya jitihada itoe matunda mengi zaidi. Sharti moja la mkopo huwa ni kuonyesha jinsi utavyoweza kuulipa. Maana yake ni kwamba sharti uonyeshe kuwa unakusudia kuufanyia kazi itakayoleta manufaa ya kukuwezesha kuulipa.
Lakini hata mikopo ina kikomo. Sharti upime uwezo wa kulipa. Tunapokopa fedha kutoka nje mlipaji ni Mtanzania. Na kama tulivyokwisha sema Watanzania ni watu maskini. Kuwabebesha watu maskini mikopo ambayo inawazidi kimo si kuwasaidia bali ni kuwaumiza. Na hasa inapokuwa, mikopo hiyo ambayo wanatakiwa walipe haikuwafaidia wao, bali ilifaidia watu wachache tu.
Na Viwanda vya wenye raslimali zao je? Ni kweli tunavitaka. Hata tumepitisha katika Bunge sheria ya kulinda raslimali ya wageni wanaoanzisha mipango mbali mbali ya uchumi katika nchi yetu. Nia yetu na matumaini yetu ni kuwafanya waone kuwa Tanzania ni nchi inayofaa kuingiza raslimali zao. Kwani raslimali yao itakuwa salama italeta faida. Na faida hiyo wenyewe wataweza kuiondoa bila vipangimizi. Tunayo matumaini ya kupata fedha za maendeleo mbali mbali kwa njia hii. Lakini hatuwezi kupata za kutosha. Lakini hata kama tungeweza kuwaridhika kabisa Wageni hao na Makampuni hayo mpaka yakubali kuanzisha mipango yote ya uchumi tunayohitaji katika nchi yetu, hivyo ndivyo tunavyotaka kweli?
Kama tungeweza kushawishi wenye raslimai wa kutosha kutoka Amerika, na Ulaya kuja kwetu na kuanzisha Viwanda vyote, na mipango mingine yote ya uchumi tunayohitaji katika nchi hii, hivi kweli tungekubali bila kujiuliza maswali? Tungekubali kweli kuacha uchumi wetu wote uwe mikononi mwa wageni kwa ajili ya kupata faida na kuipeleka katika nchi zao? Hata kama wasingedai kuhamisha faida na kupeleka makwao, bali faida yote watakayopata wataitumia hapa hapa Tanzania kwa maendeleo zaidi. Hivi kweli tungekubali jambo hili bila kujiuliza hasara zake kwa Taifa letu? Huu Ujamaa tunaosema kuwa ndiyo shabaha yetu tungeujengaje?
Twawezaje kutegemea nchi za nje na Kampuni za nje kwa misaada na mikopo na raslimali kwa maendeleo yetu bila kuhatarisha uhuru wetu? Waingereza wana methali isimayo “Amlipaye mwimbaji ndiye huchagua wimbo”. Tutawezaje kutegemea nchi za kigeni na Makampuni ya kigeni kwa sehemu kubwa ya maendeleo yetu bila kuzipa nchi hizo na makampuni hayo sehemu kubwa ya uhuru wetu wa kutenda tupendavyo. Ukweli wenyewe ni kwamba hatuwezi.
Tukariri basi. Tumefanya makosa kuchagua fedha, kitu ambacho hatuna, kiwe ndicho chombo kikubwa cha mipango yetu ya maendeleo. Tunafanya makosa kudhani kuwa tutapata fedha kutoka nchi za kigeni. Kwanza, kwa sababu kwa kweli hatuwezi kupata fedha za kutosha kwa maendeleo yetu. Na pili, hata kama tungeweza, huko kutegemea wengine kungehatarisha uhuru wetu na siasa nyingine za nchi yetu.

TUMEKAZANIA MNO VIWANDA ​

Kwa sababu ya kutilia mkazo fedha tumefanya kosa kubwa la pili. Tumekazania mno viwanda. Kama vile tulivyosema “Bila Fedha hakuna maendeleo,” ni kama twasema pia “Viwanda ndiyo maendeleo. Bila viwanda hakuna maendeleo”. Hii ni kweli siku tutakapokuwa na fedha nyingi, tutaweza kusema kwamba tumeendelea. Tutaweza kusema, “tulipoanza mipango yetu tulikuwa hatuna fedha za kutosha na upungufu huu wa fedha ulitupunguzia nguvu za kuendesha maendeleo yetu haraka zaidi. Lakini leo tumeendelea na tunazo fedha za kutosha”. Tumeendelea,kwa hiyo, tunazo fedha za kutosha”. Yaani fedha zetu zitakuwa zimeletwa na maendeleo.
Kadhalika siku tutakapokuwa na viwanda tuna haki ya kusema kuwa tumeendelea. Maendeleo yatakuwa yametuwezesha kupata viwanda. Kosa tunalofanya ni kudhani kwamba maendeleo yetu yataanza kwa viwanda. Ni kosa maana hatuna uwezo wa kuanzisha viwanda vingi vya kisasa katika nchi yetu. Hatuna fedha zinazohitajiwa na hatuna ufundi unaohitajiwa. Haitoshi kusema kuwa tutakopa fedha na kuazima mafundi kutoka nje kuja kuanzisha viwanda hivyo. Kosa hili jibu lake ni lile lile kwamba hatuwezi kupata fedha za kutosha na kuazima mafundi wa kutosha kutuanzishia viwanda hivyo tunavyotaka. Na pia kwamba hata kama tungeweza kupata msaada huo kuutegemea huko kunaweza kukapotosha siasa yetu ya Ujamaa. Siasa ya kualika msululu wa mabepari kuja kuhozi viwanda katika nchi yetu ingefanikiwa kutupatia viwanda vyote tunavyotaka, basi ingefanikiwa pia kuzuia maendeleo ya Ujamaa. Ila labda tuwe tunaamini kwamba bila kujenga ubepari kwanza hatuwezi kujenga Ujamaa.

TUMJALI ZAIDI MKULIMA VIJIJINI ​

Vile vile mkazo wa fedha na wa viwanda unatufanya tukazanie zaidi maendeleo ya mijini. Tunatambua kuwa hatuwezi kupata fedha za kutosha kuleta maendeleo katika kila kijiji na ambayo yatamfaa kila mwananchi. Tunajua pia kuwa hatuwezi kujenga kiwanda katika kila kijiji ili kisaidie kuleta maendeleo ya fedha na viwanda katika kila kijiji; jambo ambalo tunajua kuwa haliwezekani. Kwa ajili hiyo, basi, fedha zetu huzitumia zaidi katika miji na viwanda vyetu pia hujengwa katika miji.
Na zaidi ya fedha hizi huwa ni mikopo. Japo zijenge shule, hospitali, majumba au viwanda ni fedha za mikopo. Hatimaye lazima zilipwe. Lakini ni dhahiri kwamba haziwezi kulipwa kwa fedha zinazotokana na maendeleo ya mijini au maendeleo ya viwanda. Hazina budi zilipwe kwa fedha tunazopata kutokana na vitu tunavyouza katika nchi za nje. Kutokana na viwanda vyetu hatuuzi na kwa muda mrefu sana hatutauza vitu vingi katika nchi za nje. Viwanda vyetu zaidi ni vya kutusaidia kupata vitu hapa hapa ambavyo mpaka sasa tunaviagiza kutoka nchi za nje. Itapita miaka mingi kabla ya kuweza kuuza katika nchi za nje vitu vinavyotokana na viwanda vyetu.
Kwa hiyo ni dhahiri kwamba fedha tutakazotumia kulipa madeni haya ya mikopo ya fedha kwa maendeleo na viwanda mijini hazitatoka mijini na wala hazitatokana na viwanda. Zitatoka wapi, basi? Zitatoka vijijini na zitatokana na KILIMO. Maana ya ukweli huu ni nini? Ni kwamba wale wanaofaidi maendeleo yanayotokana na fedha tunazokopa sio kwa kweli watakaozilipa. Fedha zitatumika zaidi katika miji lakini walipaji watakuwa zaidi ni wakulima.
Jambo hili linafaa kukumbukwa sana, maana kuna njia nyingi za kunyonyana. Tusisahau hata kidogo kwamba wakaaji wa mijini wanaweza wakawa wanyonyaji wa jasho la wakulima wa vijijini. Hospitali zetu kubwa zote ziko katika miji. Zinafaidia sehemu ndogo sana ya wananchi wa Tanzania. Lakini kama tumezijenga kwa fedha za mkopo walipaji wa mkopo huo ni wakulima, yaani wale ambao hawafaidiwi sana na hospitali hizo. Mabarabara ya lami yako katika miji, kwa faida ya wakaaji wa mijini na hasa wenye magari. Kama mabarabaraba hayo tumeyajenga kwa fedha za mikopo walipaji ni wakulima; na fedha zilizonunua magari yenyewe zilitokana na mazao ya wakulima. Taa za umeme, maji ya mabomba, mahoteli na maendeleo mengine yote ya kisasa yako zaidi katika miji. Karibu yote yametokana na fedha za mikopo na karibu yote hayana faida kubwa kwa mkulima, lakini yatalipwa kwa fedha zitakazotokana na jasho la mkulima. Tusisahau jambo hili.
Japo tunapotaja unyonyaji hufikiria mabepari, tusisahau kuwa bahari ina samaki wengi. Nao hutafunana. Mkubwa hutafuna mdogo na mdogo naye humtafuna mdogo zaidi. Katika nchi yetu twaweza kugawa wananchi kwa njia mbili. Mabepari na Makabaila upande mmoja; na wafanya kazi na wakulima upande mwingine. Pia twaweza tukagawa wakaaji wa mijini upande mmoja na wakulima wa vijijini upande mwingine. Tusipoangalia tutakuja kugundua kuwa wakaaji wa mijini nao ni wanyonyaji wa wakulima.

WANANCHI NA KILIMO ​

Maendeleo ya nchi huletwa na watu, hayaletwi na fedha. Fedha ni matokeo siyo msingi wa maendeleo. Ili tuendelee twahitaji vitu vine: (i) Watu; (ii) Ardhi; (iii) Siasa safi na (iv) Uongozi bora. Nchi yetu ina zaidi ya watu milioni kumi na eneo la eka 362,000.

MAENDELEO YATALETWA NA KILIMO ​

Sehemu kubwa ya eneo hili ni yenye rutuba na mvua ya kutosha. Nchi yetu inaweza kutoa mazao ya aina mbali mbali ambayo tunayahitaji kwa chakula na kwa fedha.
Mazao ya chakula (na fedha kama tukiyatoa kwa wingi) ni kama vile mahindi, mchele, ngano, maharage, karanga n.k. Mazao ya fedha ni kama vile mkonge, pamba, kahawa, tumbaku, pareto, chai n.k.
Pia nchi yetu ni nzuri sana kwa ufugaji wa ng’ombe, mbuzi, kondoo, kuku n.k. Pia twaweza kuvua samaki katika maziwa, bahari na mito.
Wakulima wetu wako katika sehemu ambazo zaweza kutoa mazao haya, kama si yote walau mawili matatu au hata zaidi. Kila mkulima wetu aweza akaongeza mazao haya ili ajipatie chakula kingi zaidi au fedha nyingi zaidi. Na kwa sababu nia kubwa ya maendeleo ni kupata chakula zaidi na fedha zaidi kwa ajili ya kujipatia mahitaji yetu mengine, ndiyo kusema kuwa jitihada ya kuongeza mazao ni jitihada, na kwa kweli ndiyo jitihada peke yake, ambayo italeta maendeleo, yaani chakula zaidi na fedha zaidi kwa kila mwananchi.

MASHARTI YA MAENDELEO​

(a) Juhudi:
Kila mwananchi anataka maendeleo, lakini si kila mwananchi anaelewa na kukubali masharti ya maendeleo. Sharti moja kubwa ni JUHUDI. Twendeni vijijini tuzungumze na wananchi kuona kama inawezekana au haiwezekani wananchi kuongeza juhudi.
Kwa mfano, katika miji, mfanyakazi wa mshahara hufanya kazi kwa saa saba na nusu au nane kutwa kwa muda wa siku sita au sita na nusu kwa juma. Tuseme saa 45 kwa juma, kuondoa majuma mawili au matatu ya livu, katika mwaka mzima. Ndiyo kusema mfanya kazi wa mjini hufanya kazi ya saa 45 kwa juma kwa majuma 48 au 50 kwa mwaka.
Katika nchi kama yetu muda huu ni mdogo kwa kweli. Nchi nyingi hata zilizoendelea kutuzidi – hufanya kazi kwa muda mrefu zaidi kuliko saa 45 kwa juma. Si jambo la kawaida nchi changa kuanza na muda mfupi kama huo. Jambo la kawaida ni kuanza na muda mrefu zaidi na kuupunguza kila nchi inavyozidi kuendelea. Sisi kwa kuanza na muda mfupi huu na tunapodai muda mfupi zaidi kwa kweli tunaiga nchi zilizoendelea. Na kuiga huku kunaweza kukaleta majuto. Lakini hata hivyo wafanya kazi wa mishahara hufanya kazi ya saa 45 kwa juma; livu yao kwa mwaka haizidi majuma manne.
Yafaa kujiuliza wananchi wakulima hasa wanaume, hufanya kazi kwa saa ngapi kwa juma na miezi mingapi kwa mwaka. Ni wengi mno ambao hawatimizi hata nusu ya wastani wa mfanyakazi wa mshahara.
Ukweli wenyewe ni kwamba vijijini kina mama hufanya sana kazi. Pengine hutimiza saa 12 au 14 kutwa. Hawana Jumapili, na hawana livu. Kina mama wa vijijini hufanya kazi zaidi kuliko mtu mwingine ye yote katika Tanzania. Lakini kina baba wa vijijini (na baadhi ya kina mama wa mijini) nusu ya maisha yao ni livu. Nguvu hizi za mamilioni ya kina baba vijijini na maelfu ya kina mama wa mijini ambazo hivi sasa hazifanyi kazi yo yote ila kupiga soga, kucheza ngoma na kunywa pombe, ni hazina kubwa yenye manufaa zaidi kwa maendeeo ya nchi yetu kuliko hazina za mataifa matajiri.
Tutafanya jambo la faida kubwa kwa nchi yetu kama tukienda vijijini na kuwaambia wananchi kwamba wanayo hazina hii na kwamba ni wajibu wao kuitumia kwa faida yao wenyewe na faida ya Taifa letu.
(b) Maarifa:
Sharti la pili la maendeleo ni MAARIFA. Juhudi bila maarifa haiwezi kutoa matunda bora kama juhudi na maarifa. Kutumia jembe kubwa badala ya jembe dogo, kutumia jembe la kuvutwa na ng’ombe badala ya jembe la mkono, kutumia mbolea badala ya ardhi tupu, kunyunyizia dawa ili kuuwa wadudu, kujua ni zao gani lifaalo kupandwa na zao gain lisilofaa, kuchagua mbegu vizuri kabla ya kuzipanda, kujua wakati mzuri wa kupanda, wakati wa kupalilia n.k., ni maarifa yanayowezesha juhudi kutoa mazao mengi zaidi.
Fedha na wakati tunaotumia kuwapa wakulima maarifa haya ni fedha na wakati uletao faida kubwa zaidi kwa nchi yetu kuliko fedha na wakati mwingi tunaotumia katika mambo mengi tunayoyaita maendeleo.
Jambo hili kwa kweli tunalifahamu. Katika mpango wetu wa miaka mitano, mipango inayoendelea vizuri na hata kuzidi makisio ni ile inayotegemea juhudi ya wananchi wenyewe. Pamba, kahawa, korosho, tumbaku, pareto ni mazao yaliyoongezeka kwa haraka sana katika muda wa miaka mitatu iliyopita. Lakini ni mazao ambayo yameongezeka kwa sababu ya juhudi na uongozi wa wananchi, siyo kwa sababu ya fedha.
Kadhalika wananchi kwa juhudi zao wenyewe na maelekezo au msaada kidogo wametimiza mipango mingi sana ya maendeleo huko vijijini. Wamejenga shule, dispensary, majumba ya maendeleo, wamechimba visima, mifereji ya maji, mabwawa, mabarabara, wamejenga mabirika ya kukoshea mifugo na kujiletea wenyewe maendeleo ya aina mbali mbali. Kama wangengoja fedha wasingeyapata maendeleo hayo.

JUHUDI NI SHINA LA MAENDELEO ​

Mipango inayotegemea fedha inakwenda vizuri lakini kuna mingi ambayo imesimama na yumkini mingine haitatimizwa kwa sababu ya upungufu wa fedha. Lakini kelele zetu bado ni kelele za fedha. Juhudi yetu ya kutafuta fedha inazidi kuongezeka! Sio kwamba tuipunguze, bali, badala ya safari nyingi ndefu na zenye gharama kubwa za kwenda kutafuta fedha za maendeleo yetu, itafaa kufunga safari kwenda vijijini kuwafahamisha na kuwaongoza wananchi katika kujiletea maendeleo kwa juhudi yao wenyewe. Ndiyo njia ya kweli ya kuleta maendeleo kwa kila mtu.
Hii maana yake si kwamba tangu sasa hatutajali fedha, wala hatutajenga viwanda au kufanya mipango yo yote ya maendeleo inayohitaji fedha. Wala siyo kusema kuwa tangu sasa hatutapokea wala kutafuta fedha kutoka nchi za nje kwa ajili ya maendeleo yetu. LA, SIVYO. Tutaendelea kutumia fedha; na mwaka hata mwaka tutatumia fedha nyingi zaidi kwa maendeleo yetu ya aina mbali mbali kuzidi mwaka uliopita. Kwani hiyo itakuwa ni dalili moja ya maendeleo yetu.
Lakini hii ni kusema kwamba tangu sasa tutajua nini ni shina na nini ni tunda la maendeleo yetu. Katika vitu viwili hivyo FEDHA na WATU, ni dhahiri kwamba watu na JUHUDI yao ndiyo shina la maendeleo, fedha ni moja ya matunda ya juhudi hiyo.
Tangu sasa tutasimama wima na kutembea kwa miguu yetu badala ya kupinduka na kuwa miguu juu vichwa chini. Viwanda vitakuja, na fedha zitakuja, lakini msingi wake ni WANANCHI na JUHUDI yao na hasa katika KILIMO. Hii ndiyo maana ya kujitegemea. Kwa hiyo basi, mkazo wetu na uwe:-
(a) Ardhi na Kilimo.
(b) Wananchi.
(c) Siasa ya Ujamaa na Kujitegemea, na
(d) Uongozi bora.
(a) Ardhi:
Kwa kuwa uchumi wa Tanzania unategemea na utaendelea kutegemea kilimo na mifugo, Watanzania wanaweza kuyaendesha maisha yao barabara bila ya kutegemea misaada kutoka nje kwa matumizi bora ya ardhi hiyo. Ardhi ni ufunguo wa maisha ya binadamu kwa hiyo Watanzania wote waitumie ardhi kama ni raslimali yao kwa maendeleo ya baadaye. Kwa kuwa Ardhi ni mali ya Taifa, Serikali ni lazima iangalie kuwa ardhi inatumiwa kwa faida ya Taifa zima na wala isitumiwe kwa faida ya mtu binafsi au kwa watu wachache tu.
Ni wajibu wa TANU kuona kuwa nchi yetu inalima chakula cha kutosha na kutoa mazao ambayo yataleta fedha nchini kwa kuuzwa katika nchi za ng’ambo. Ni wajibu wa Serikali na Vyama vya Ushirika kuona kuwa wananchi wanapatiwa vyombo, mafunzo ya uongozi unaohitajika katika kilimo na ufugaji wa kisasa.

(b) Watu:
Kuiwezesha siasa ya kujitegemea itekelezwe vizuri, wananchi ni budi wajengwe moyo na shauku ya kujitegemea. Wajitegemee katika kuwa na chakula cha kutosha, mavazi ya kufaa na mahali pazuri pa malazi.
Katika nchi yetu kazi iwe ni kitu cha kujivunia. Bali uvivu, ulevi na uzururaji uwe ni jambo la aibu kwa kila mwananchi. Katika upande wa ulinzi wa Taifa, wananchi wawe macho na vibaraka waliomo nchini ambao wanaweza kutumiwa na maadui wa nje wenye nia mbaya ya kuliangamiza Taifa hili na wawe tayari kulilinda Taifa inapolazimika kufanya hivyo.




(c) Siasa Safi:
Msingi wa siasa ya kujitegemea lazima uambatane na siasa ya Ujamaa ya TANU. Ili kuzuia unyonyaji ni lazima kila mtu afanye kazi na aishi kwa jasho lake yeye mwenyewe. Na ili kuleta usawa wa kugawana mapato ya nchi ni lazima kila mtu atimize wajibu wake kwa kufanya kazi kwa bidii zake zote. Asiweko mtu wa kwenda kwa ndugu yake na kukaa kwa muda mrefu bila kufanya kazi kwa sababu atakuwa anamnyonya yule ndugu yake. Vile vile mtu ye yote asiruhusiwe kuzurura zurura hovyo mijini au vijijini bila kufanya kazi ya kumwezesha kujitegemea mwenyewe bila kuwanyonya ndugu zake.
TANU inaamini kuwa kila anayelipenda Taifa lake ni budi aweze kulitumikia kwa kujitolea nafsi yake na kushirikiana na wananchi wenzake kwa kuijenga nchi kwa manufaa ya watu wote. Ili kudumisha Uhuru wa nchi yetu na raia zake barabara ni budi kujitegemea kwa kila hali bila kwenda kuomba misaada nchi zingine.
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.

(d) Uongozi Bora:
TANU inatambua umuhimu wa kuwa na Uongozi Bora. Tatizo lililopo ni ukosefu wa mipango maalum ya kuwafundisha Viongozi na kwa hiyo Ofisi Kuu ya TANU ni budi itengeneze utaratibu maalum kuhusu mafundisho ya Viongozi tangu wa Taifa zima hadi Mabalozi ili waielewe siasa yetu na mipango ya uchumi. Viongozi ni lazima wawe mfano mzuri kwa wananchi kwa maisha yao na vitendo vyao pia.

SEHEMU YA NNE ​

UANACHAMA ​

Tangu Chama kilipoanzishwa, tumethamini sana kuwa na wanachama wengi iwezekanavyo. Hii ilifaa wakati wa kupigania vita vya kumng’oa mkoloni. Hivyo ndivyo ilivyobidi TANU kufanya kwa wakati huo. Lakini sasa Halmashauri Kuu inaona kuwa wakati umefika wa kutilia mkazo kwenye imani ya Chama chetu na siasa yake ya Ujamaa.
Kifungu cha Katiba ya TANU kinachohusu uingizaji wa mtu kwenye Chama kinachohusu uingizaji wa mtu kwenye Chama kifuatwe na ikiwa inaonekana kuwa mtu haelekei kuwa anakubali imani, madhumuni na sheria na amri za Chama, basi asikubaliwe kuingia. Na hasa isisahauliwe kuwa TANU ni Chama cha wakulima na wafanyakazi.

SEHEMU YA TANO ​

AZIMIO LA ARUSHA ​

Kwa hiyo basi, Halmashauri Kuu ya Taifa iliyokutana katika Community Centre ya Arusha kuanzia tarehe 26/1/67 mpaka 29/1/67, inaazimia ifuatavyo:-

A. VIONGOZI ​

1. 1. Kiongozi wa TANU au wa Serikali sharti awe mkulima au mfanyakazi na asishiriki katika jambo lo lote la kibepari au kikabaila.
2. 2. Asiwe na hisa katika makampuni yo yote.
3. 3. Asiwe mkurugenzi katika kampuni ya kikabaila au kibepari.
4. 4. Asiwe na mishahara miwili au zaidi
5. 5. Asiwe na nyumba ya kupangisha.
6. 6. Viongozi tunaofikiria hapa ni wajumbe wa Halmashauri Kuu ya Taifa, Mawaziri, Wabunge, Wakuu wa Vyama vilivyoshirikishwa na TANU, Wakuu wa Mashirika ya

Kiserikali. Viongozi kutokana na kifungu cho chote cha Katiba ya TANU, Madiwani, na Watumishi wa Serikali wenye vyeo vya kati na vya juu. (Kwa mujibu wa kifungu hiki kiongozi ni mtu au mtu na mkewe au mke na mumewe).

B. SERIKALI NA VYOMBO VINGINE ​

1. 1. Inaipongeza Serikali kwa hatua zote ilizokwisha chukua mpaka hivi sasa katika kutimiza siasa ya Ujamaa.
2. 2. Inaihimiza Serikali, bila kungojea Tume ya Ujamaa, ichukue hatua zaidi za kutimiza siasa yetu ya Ujamaa kama ilivyoelezwa katika Tamko la TANU juu ya Ujamaa.
3. 3. Inahimiza Serikali kutengeneza mipango yake kwa kutegemea uwezo wa nchi hii kuiendesha mipango hiyo na wala isitegemee mno mikopo na misaada ya nchi za ng’ambo kama ilivyofanya katika mpango wa maendeleo ya miaka mitano. Halmashauri Kuu ya Taifa inaazimia mpango huo urekebishwe ili ulingane na siasa ya kujitegemea.
4. 4. Serikali ione kuwa mapato ya wafanyakazi nje ya Serikali hayapitani mno na yale ya wafanya kazi Serikalini.
5. 5. Serikali itilie mkazo sana njia za kuinua maisha ya wakulima.
6. 6. Inahimiza NUTA, Vyama vya Ushirika, TAPA, UWT, TYL., mashirika yote ya Serikali, kuchukua hatua ili kutekeleza siasa ya Ujamaa na Kujitegemea.

C. UANACHAMA ​

Wanachama wafundishwe kwa ukamilifu imani ya TANU ili waielewe, na wakumbushwe wakati wote umuhimu wa kuishika imani hiyo.

 

[ELNIN0]

Sidhani kama CCM watakubali au hata kukiri kuwepo kwa Azimio hilo. Jinsi walivyolizika kula Zanzibar, jaribu lolot la kulifufua ni kama kwenda kumfukua mtu makaburini!

Tatizo ni kuwa Azimio la Arusha halikufanyiwa msiba unaotakiwa na matanga yake hayakuanuliwa.

Hivyo limebakika kama ndondocha, na kama msukule ambao sasa unataka kuja tena kuishi katika ulimwengu wa walio hai. CCM haina budi kulikana Azimio hili na kila kitu kilichotokana nacho kama Miiko ya Viongozi.

Sidhani kama CCM kwa akili yake timamu wanaweza kujadili merits za Azimio na mambo machache ambaye Azimio hilo la kifalsafa ya usawa wa watu wote na haki ya watu wote kupata vitu vya lazima kabla ya wachache kuishi katika anasa. Kufufuka kwa Azimio la Arusha, Mzimu wa watu wa kale?

Heshima Mwanakijiji, Mzimu unatambikiwa nafikiri kuufufua haitawezekana. katika azimio lile kweli kulikuwa na misingi mizuri ya utawala bora ndani yake, sasa matatizo yote haya tuliyonayo ni baada ya kuizima misingi hiyo, ni sawa na kucheza mchezo bila kanuni na mwamuzi wa mchezo.

Naona walau Tutambikie basi, kutambika ki mila kuna maana sana yaani kuenzi na kuyafuata kwa heshima mambo mazuri yaliyokuwa yameamuliwa na azimio hilo kwa maneno mengine kuchukua baadhi ya misingi na kuirudisha iwe hai ili kuepukana na purukushani za kisiasa za sasa ndani ya taifa letu.

 

[Lucchese DeCavalcante]

Mwalimu Nyerere: "How I weep for Arusha Declaration!"
​

"The Dark Side" Weekly Column

Last week. I had this rather terrible nightmare, in which I dreamt that I was dead! Now, as fate would have it, when I awoke I discovered that I was indeed very dead .... Kaput! And what's more? My dead soul had already arrived in the land of the dead, wherever that was.

Since it was still morning and being a stranger in that land of the dead, I went into a nearby Café, where I intended to order Coffee, then while at it, also ask for some directions. Coincidentally, it happened to be the same Café in which former African leaders liked to take their breakfast.

The first one to arrive was Mwalimu Julius Nyerere. Mwalimu headed straight to my table and without even glancing, the former president of Tanzania sat down, put on his glasses and began perusing a little booklet which he had brought along. "I still can't find anything wrong with this!" He muttered to himself, shaking his head.

I craned my neck to have a look at the booklet's sleeve and to my surprise, it was written; 'The Arusha Declaration of 1967!' So I decided to greet him. "Shikamoo Mwalimu, I happen to come from Arusha, a town where that declaration was endorsed."

Nyerere looked up in surprise, extended his hand and shook mine strongly. Just then two more former African leaders joined us at the table, One being the former Congo president, Mobutu Sese Seko and the other was the former Field Marshall, Idi Amin Dada of Uganda. Nyerere introduced me to them. "Hello both of you! This fellow here comes from my former country!" He said.

"So! Which part of Tanzania do you happen to come from?" Asked Idi Amin Dada. He looked as well nourished as he always used to be, but this time more serene.

"Arusha!" I replied. " You know, that place which is alleged to be the center point between Cape Town and Cairo City."

"Is Arusha in Tanzania! Wasn't it supposed to be somewhere in Rwanda or Burundi?" Asked Mobutu, rather perplexed. He was still adorning a leopard skin over his shoulders.

"Arusha is in Tanzania you should know that!" retorted Mwalimu. "Maybe you got mixed up by the idea of the UN International Criminal Tribunal for the 1994 Rwanda genocide being based there and the fact that it was also where the Burundi Peace Negotiation Sessions were being held."

"Well, it could be," said Mobutu, still not very much convinced. " Anyway, what is new back there in the world? Do our people in Uganda; Tanzania and Zaire, still miss us?"

"Can't be so sure about that!" I replied. " Especially in Zaire. By the way, there is no Zaire, the country's name had been changed into the 'Democratic Republic of Congo,' or in short DRC!"

"Good gracious!" Yelled Mobutu. "What a long, exotic and cumbersome name, it makes tongues bleed to pronounce it."

"So did 'Mobutu-Sese- Seko-Kuku- Ngbendu-Wa- Za Banga," said another former African leader who had just joined us at the table. "The name also used to be quite long, weird and extremely cumbersome. In fact, many tongues, hearts, necks and other parts of human anatomies, shed pure blood, in the process of trying to pronounce it properly!" The newcomer who said this was none other than .... Laurent Desire Kabila, the founder of DRC.

"And, what is wrong with human anatomies bleeding?" asked Idi Amin. "They are supposed to!"
"Stop it now!" commanded Nyerere, banging on the table and spilling Mobutu's coffee. "This guy here has just arrived from Tanzania and I want him to tell us about the country, but all you seem to be doing here, is reminisce about your past bloody eras!" This statement certainly made the other fellows to shut up.

"Anyway there is nothing new about Tanzania save for the fact that, the country is about to hold its third Multiparty General Elections on October 30. There are ten presidential candidates from about eighteen political parties. However, your old pal, Justice Joseph Sinde Warioba thinks that, there is only one political party and the rest are just groups of whining people .... which they are!"

"I understand that this time a woman is also running for the presidency," sneered Field Marshall Idi Amin. "Don't you think this is stretching democracy rather too far?"

"No! I don't think so," shouted Canaan Banana from another table. The former ceremonial president of Zimbabwe was taking hot milk and sausages. "There is nothing wrong with a woman running for the presidency as long as she is not allowed to win. It helps convince foreign donors to continue pouring money in our coffers."

"Yeah!" Supported Mobutu. "What is important here is cash. An African leader needs money, gold and diamonds to run his hundred castles, feed his thousand women, buy cars for the millions of boot-lickers under his heels, reinforce the loyal military forces and still have enough change left to deposit into his numbered Swiss accounts."

Nyerere once more opened his Arusha Declaration booklet, shook his head and muttered; "There is nothing wrong with this manifesto, why did the Tanzanian people chose to trash it? Soon they will all be talking like Banana, Mobutu and Idi Amin .... How I weep for the country!

 

[Invisible]

Nyerere once more opened his Arusha Declaration booklet, shook his head and muttered; "There is nothing wrong with this manifesto, why did the Tanzanian people chose to trash it? Soon they will all be talking like Banana, Mobutu and Idi Amin .... How I weep for the country!

Wengine bado mnaulizia Azimio la Arusha... Someni 1st post (kwa chini)

 

[Masaki]

Nyerere hakuona kasoro ya Azimio la Arusha​

Na Elias Msuya

"Mimi bado natembea nalo (Azimio la Arusha). Nalisoma tena na tena kugundua kama kuna cha kubadili. Labda ningebadilisha Kiswahili nilichokitumia lakini azimio lenyewe bado ni thabiti. Nisingebadili hata neno moja.

Muda mfupi tu baada ya uhuru tulianza kushuhudia kukua kwa mgawanyiko katika nchi yetu kati ya walionacho na wasio nacho. Kundi la walionemeeka lilianza kuibuka miongozi mwa viongozi wa kisiasa na warasimu.

Hawa walikuwa ni masikini enzi za ukoloni lakini sasa walianza kujitajirisha wakitumia nyadhifa zao katika chama na serikali.

Hali ingeweza kuleta utengano baina ya viongozi na wananchi. Kwa hiyo tukatamka lengo jipya la Taifa letu: tulisisitiza kwamba maendeleo ni kwa ajili ya watu wote siyo kwa manufaa ya wateule wachache.

Azimio la Arusha ndilo lililotambulisha Tanzania kama Taifa. Tuliweka wazi msimamo wetu, tukatoa mwongozo wa maadili na miiko ya uongozi na tukafanya jitihada za dhati kutimiza malengo yetu.

Bado naamini kuwa mwishowe Tanzania tutarejea kwenye misingi ya maadili na msingi ya Azimio la Arusha anasema Mwalimu Julius Nyerere alipokuwa akizungumza na waandishi wa habari jijini Dar es Salaam mwaka 1999.

Wakati Nyerere akitoa kauli hiyo, tayari CCM walikuwa wameshaliweka kando Azimio la Arusha kwa kuanzisha Azimio la Zanzibar.

CCM walichukua hatua hiyo mwaka 1992 kwa kile kilichoelezwa kuwa ilikuwa ni kulegeza masharti ya Azimio la Arusha ili viongozi waweze kujilimbikizia mali.

Azimio lenyewe

Azimio la Arusha lilizinduliwa Januari 26, 1967 baada ya Halmashauri Kuu ya Taifa iliyokutana Community Centre mjini Arusha. Azimio hilo liliweka misingi sita ya uongozi bora.

Misingi hiyo ni pamoja na Kiongozi wa TANU au wa serikali sharti awe mkulima au mfanyakazi na asishiriki katika jambo lolote la kibepariu au kikabila.

Asiwe na hisa katika hisa katika makampuni yoyote, asiwe mkurugenzi katika makampuni ya kikabaila au kibepari na asiwe na mishahara miwili au zaidi, asiwe na nyumba ya kupangisha.

Viongozi wanaofikiriwa hapo ni wajumbe wa Halmashauri kuu ya Taifa, mawaziri, wabunge, wakuu wa vyama vinavyoshirikishwa na TANU, wakuu wa mashirika ya kiserikali, viongozi kutokana na kifungu chochote cha Katiba ya TANU, madiwani na watumishi wa serikali wenye vyeo vya kati na vya juu.

Licha ya misingi hiyo ya Azimio la Arusha, chama cha TANU kilikuwa kwenye imani na misingi ya haki na usawa.

TANU ilikuwa na imani kwamba, binadamu wote ni sawa hivyo wanastahili heshima. Kila raia ni sehemu ya Taifa na anayo haki ya kushiriki sawa na wengine katika Serikali tangu ya mitaa, mkoa hadi serikali kuu.

Vilevile kila raia anayo haki na uhuru wa kutoa mawazo yake, kwenda anakotaka, kuamini Dini anayotaka na kukutana na watu ilimradi havunji sheria. Kila raia anayo haki ya kupata kutoka katika jamii hifadhi ya maisha yake na ya mali yake aliyonayo kwa mujibu wa sheria.

Iliamini pia kwamba kila mtu ana haki ya kupokea malipo ya haki kutokana na kazi yake na kwamba raia kwa pamoja wana miliki utajiri wa asili wan chi hii ukiwa kama dhamana ya vizazi vijavyo.

Ili kuhakikisha kuwa uchumi wa nchi unakwenda sawa serikali lazima iwe na mamlaka kamili juu ya njia muhimu ya kukuza uchumi na pia serikali kuingilia kati kwa vitendo maisha ya uchumi ya Taifa ili kuhakikisha ustawi wa raia wote na kuzuia mtu kumnyonya mtu mwingine au kikundi kimoja kunyonya kikubndi kinginena kukuzuia limbikizo la utajiri kufikia kiasi ambacho hakipatikani na siasa ya watu wote kwa usawa.
Siasa za ujamaa na kujitegemea

Chama cha TANU kilikuwa kimejengwa chini ya misingi ya Ujamaa na kujitegemea. Katika siasa za ujamaa chama kiliamini katika mambo matatu ambayo ni kutokuwapo kwa unyonyaji ambapo, watu hawaishi kwa matabaka yaani ya wafanyakazi na wafanyiwa kazi.

Pili, njia kuu za uchumi ziwe chini ya wakulima na wafanyakazi. Njia hizo ni ardhi, misitu, madini, maji, mafuta na nguvu za umeme, njia za habari, njia za usafirishaji, mabenki, bima, biashara na nchi za kigeni na biashara za jumla, viwanda na chuma, mashine, silaha na nyinginezo.

Tatu, kuwepo na demokrasia, kwamba nchi haiwi Ujamaa kwa sababu tu njia zake kuu za uchumi humilikiwa na serikali, sharti serikali hiyo iwe inachaguliwa na kuongozwa na wakulima na wafanyakazi.

Mwisho ujamaa ni imani, kwamba ujamaa hauwezi kujijenga wenyewe kwani ni imani, hivyo hauna budi kujengwa na watu wanaoamini na kufuata kanuni zake.

Kwa upande wa siasa za kujitegemea TANU kilitaka kufanya mapinduzi ya kuondoa unyonge wa muda mrefu. Silaha pekee iliyopendekezwa siyo fedha, kwa kuwa fedha siyo msingi wa maendeleo, ilitakiwa kuwa makini hata na fedha zinazotoka nje ya nchi. Fedha hizo ni kama vile zawadi, mkopo na rasilimali ya kibiashara.

Tisitegemee fedha kuleta maendeleo

Azimio hilo linasema kuwa ni ujinga kuchagua fedha kuwa ndiyo msingi wa maendeleo. Hili ndiyo kosa la kwanza walilolifanya Watanzania kwa kufikiri kuwa matatizo yao yatatuliwa na fedha. Leo hii fedha inaweza kupatikana kutoka kwa wahisani na hata kwa wafanyabiashara wanaomiliki biashara kubwa kubwa na migodi. Je, fedha hizo zimesaidia kuondosha umasikini nchini au zimesaidia kujenga ulafi, uroho na matabaka?
"Ni ujinga, kwa kweli ni ujinga zaidi, tukidhani kuwa tunaweza kuondoa hali hii ya unyonge wetu tukitegemea fedha kutoka nje badala ya fedha zetu wenyewe," hii ni nukuu kutoka katika maandiko ya Azimio la Arusha.

Azimio linataja sababu mbili za kukataa fedha kutoka nje ya nchi;
"Kwanza hatuwezi kuzipata. Ni kweli kwamba zipo nchi ambazo zaweza na zapenda kutusaidia. Lakini hakuna hata nchi moja duniani ambayo iko tayari kutupa misaada au mikopo au kuja kutujengea viwanda katika nchi yetu kwa kiasi cha kuiwezesha nchi yetu kutimiza shabaha zote za maendeleo.

Pili, misaada na mikopo itahatarisha uhuru wetu. Japo tungeweza kuzipata, hivyo ndiyo tunavyotaka kweli? Kujitawala ni kujitegemea, kujitawala kwa kweli hakuwezekani ikiwa Taifa moja linategemea misaada na mikopo ya Taifa jingine kwa maendeleo yake".

Kosa la pili ambalo Azimio la Arusha ililiona ni kukazania viwanda kuliko kilimo. Linasema kuwa ni kosa kwa sababu serikali haikuwa na fedha na mafundi wa kutosha kuanzisha viwanda wakati huo, hivyo Azimio la Arusha lilipinga uwekezaji wa wageni kwenye rasilimali za nchi.

"Siasa ya kualika msululu wa mabepari kuja kuhodhi katika nchi yetu ingefanikiwa kutupatia viwanda katika nchi yetu ingefanikiwa kutupatia viwanda vyote tunavyotaka, basi ingefanikiwa pia kuzuia ujamaa kuzuia maendeleo," linasema.

Badala yake Azimio hilo limeweka msisitizo kwenye kilimo. Linasema kuwa maendeleo hayaletwi na fedha, fedha ni matokeo siyo msingi wa maendeleo. Ili tuendelee twahitaji vitu vinne ambavyo watu, ardhi, siasa safi na uongozi bora.

"Sehemu kubwa ya eneo hili ni yenye rutuba na mvua ya kutosha. Nchi yetu inaweza kutoa mazao ya aina mbali mbali ambayo tunayahitaji kwa chakula na kwa fedha".

Licha ya vyanzo hivyo vya maendeleo, kuna masharti pia ya maendeleo. Masharti hayo ni juhudi na maarifa.

Kuhusu juhudi, Azimio linachagiza; "yafaa kujiuliza, wananchi hasa wakulima hasa wanaume, hufanyakazi kwa saa ngapi kwa juma na miezi mingapi kwa mwaka. Ni wengi mno ambao hawatimizi hata nusu saa ya wastani wa mfanyakazi wa mshahara".

Sharti la pili ni maarifa, Azimio hilo linasema kuwa, juhudi bila maarifa haiwezi kutoa matunda bora. Kutumia jembe kubwa badala ya dogo, kutumia jembe la kuvutwa na ng'ombe badala ya jembe le mkono, kutumia mbolea badala ya ardhi tupu, kunyunyiza dawa ili kuua wadudu, kujua chanzo gain lifaalo kupandwa na zao gain lisilofaakujua , kuchagua mbegu vizuri kabla ya kupanda, kujua wakati mzuri wa kupanda, wakati wa kupalilia na mengineyo ni maarifa yanayowezesha juhudi kutoa mazao mengi zaidi.

Hayo ndiyo mawazo na mikakati, Azimio linaeleza mahitaji ya Watanzania na jinsi gani ya kuyaendea. Azimio la Arusha lilipiga vita ujenzi wa matabaka na viongozi kujilimbikizia mali, lilisema wazi kwamba ili Watanzania wote wawe na haki ya miliki ya rasilimali za taifa, njia kuu za uchumi ziwe chini ya wakulima na wafanyakazi.

Na tujiulize je, leo njia kuu za uchumi ziko mikononi mwa nani? Tumilimilikisha soko na utandawazi, hadi hayati Profesa Seith Chachage aliwahi kuuita kuwa ni utandawizi. Wako pia wanaouita "mtandao wa wezi."

Misingi imara ya kuwalinda wananchi na rasilimali za wananchi iliwekwa wakati nchi ilipokuwa ikifuata siasa ya Ujamaa na Kujitegemea na kuifuatilia misingi ya Azimio la Arusha, ilielezwa hivi; "kila mtu ana haki ya kupokea malipo ya haki kutokana na kazi yake na kwamba raia kwa pamoja wana miliki utajiri wa asili wa nchi hii ukiwa kama dhamana ya vizazi vijavyo. "

Je, hivi leo ni nani anayemiliki utajiri wa asili wa nchi hii? Je, dhamana tuliyo nayo kwa ajili ya vizazi vijavyo tunaitunza vipi? Je, hatuoni kama nchi tunaididimiza wenyewe kwenye lindi la giza? Je, hatuoni haja ya kurudi katika misingi ya Azimio la Arusha?


SOURCE: Mwananchi 14 Aprili 2010

 

[Companero]

Azimio liliona mbali sana kuhusu uhusiano wa kilimo na viwanda Tanzania!

 

[Dingswayo]

The Arusha Declaration by Julius Nyerere 1967

 

[DSN]

KAMA KUNA WAKATI MAHUSUSI WA RAIS KIKWETE KUFANYA MABADILIKO WANAYOYAITAJI WATANZANIA NI KUTANGAZA AZIMIO LA ARUSHA NA AZIMIO LA MAADILI LA WATANZANIA.

"Mr President,what I am trying to say is that we are all, EDUCATED and UNEDUCATED alike,members of one society,and equal human beings in that society.We can try to cut ourselves off from our FELLOWS on the basis of the EDUCATION we have had; we can try to carve out for ourselves an UNFAIR SHARE of the WEALTH of the society.But the cost to us,as well as to ur fellow citizens,will be very high.It will be high not only in terms of satisfactions forgone but also in terms of our OWN SECURITY and WELL-BEING."this is Mwalimu JK Nyerere addres to the University of Liberia,29 February 1968.

'Tafsiri yangu isiyo rasmi "Mheshimiwa Rais,hili ninalotaka kusema,sisi wote kama wanajamii kuna tuliosoma na ambao hatukusoma lakini tunafana kwa kuwa tu jamii moja na tuna haki sawa kwa kila mwanajamii husika.Tunaweza kujitoa kwa kujitenga kwa wenzetu ambao awajasoma huku tukijitwalia [Ufisadi kwa sasa] sehemu ya keki [Unfair Share] ya utajiri wa umma.Lakini gharama ya matendo yetu, kwetu sisi [Wasomi na Viongozi] na Wananchi wenzetu itakuwa kubwa.Achilia mbali usalama na ustawi wetu [Wasomi na Viongozi] pia."

Ni matumaini maneno haya yaliyosemwa miaka alobaini na tatu [43] iliyopita na Baba wa Taifa Mwalimu JK Nyerere, lakini maana yake imeendelea kubeba ujumbe uleule wenye maana sawa kama ungetolewa leo hii na muda huu na ukajenga Taifa.

Natumaini kipindi hiki tulichonacho ndio kipindi bora kwa Rais wa Jamhuri ya Muungano wa Tanzania kuludisha AZIMIO LA ARUSHA la tarehe 5 february 1967 ambalo ni vyema likarekebishwa na likawa AZIMIO LA ARUSHA 2011.

Ni wakati rasmi wa TAIFA pia kupata Azimio la Maadili ya Taifa.Na kwa kuwa Dar es Salaam inaongoza kwa kuwa na maadili mabaya kwa Jamii,basi ni vyema Azimio hilo likaitwa AZIMIOLA MAADILI YA TAIFA LA DAR ES SALAAM [2011].Azimio hili liatusika na kuludisha maadili ya raia kwa ujumla.Azimio hili ndio litakalounda sheria ya maadili ya wananchi [UMMA] ujenzi wa desturi na utamaduni wa Tanzania. Ujenzi wa maadili utatengeneza na kuunda muonekano wa jamii na kuwa na Taifa lenye maadili kwa wananchi.

Atuwezi kuwa na Maadili ya Viongozi wakati wanaongozwa yaani Wananchi hawana maadili.Ukosefu wa maadili umepelekea Watanzania wengi hasa wakazi wa Majiji na mijini kukosa maadili, na hivyo kuibua tabia za Kikatili,Uvivu, Uchoyo na Ubinafsi na kushabikia mambo yasiyostahiki kwa jamii ya kiafrika na ulimwengu wa wastaarabu kwa ujumla. Japo lawama zinatupwa kwa viongozi lakini pia jamii yapaswa kuwekwa kwenye mizania ya kujua mipaka ya mwanajamii ya kulinda hadhi ya jamii nzima [mfano matusi ya hadharani siku hizi imehalalishwa kwa wanajaamii imekua ni kitu cha kawaida].
Mfano watoto wa sasa, kutokuwa wa jamii katika kulelewa,nidhamu imepungua, swala la nidhamu ya mtoto limebakia kuwa ni la familia yake na shule na si tena jamii na Serikali ikianzia ngazi ya mtaa mpaka Taifa.

Azimio la Arusha linaitaji marekebisho, WanaJF tunaweza kuona ni vipengele gani vyaweza kufanyiwa marekebisho nasi tukashiriki kuona na kupaza sauti kitaeleweka tu.Nimelisoma ni kweli kunaitajika marekebisho ili kuendana na mfumo wa vyama vingi na Utandawazi [Globolization] Maelekebisho hayo ni machache sana ukizingatia Mwalimu JK Nyerere alishatuachia msingi, yaanipa kuanzia .Yeye wakati anatengeneza Azimio hili alizingatia mfumo wa chama kimoja, lakini sisi marekebisho hayo yazinagatie mfumo wa vyama vingi na utandawazi.Tayari huo ni mwongozo kwetu jamani tuingie safarini mpaka kufikia katiba mpya Tanzania yenye neema itakua imepatikana.

The Arusha Declaration
PART ONE
The TANU Creed

The policy of TANU is to build a socialist state.

The principles of socialism are laid down in the TANU Constitution and they are as follows:
WHEREAS TANU believes:
(a) That all human beings are equal;
(b) That every individual has a right to dignity and respect;
(c) That every citizen is an integral part of the nation and has the right to take an equal part in Government at local, regional and national level;
(d) That every citizen has the right to freedom of expression, of movement, of religious belief and of association within the context of the law;
(e) That every individual has the right to receive from society protection of his life and of property held according to law;
(f) That every individual has the right to receive a just return for his labour;
(g) That all citizens together possess all the natural resources of the country in trust for their descendants;
(h) That in order to ensure economic justice the state must have effective control over the principal means of production; and
(i) That it is the responsibility of the state to intervene actively in the economic life of the nation so as to ensure the well-being of all citizens, and so as to prevent the exploitation of one person by another or one group by another, and so as to prevent the accumulation of wealth to an extent which is inconsistent with the existence of a classless society.

NOW, THEREFORE, the principal aims and objects of TANU shall be as follows:
(a) To consolidate and maintain the independence of this country and the freedom of its people;
(b) To safeguard the inherent dignity of the individual in accordance with the Universal Declaration of Human Rights;
(c) To ensure that this country shall be governed by a democratic socialist government of the people;
(d) To co-operate with all political parties in Africa engaged in the liberation of all Africa;
(e) To see that the Government mobilizes all the resources of this country towards the elimination of poverty, ignorance and disease;
(f) To see that the Government actively assists in the formation and maintenance of co-operative organizations;
(g) to see that wherever possible the Government itself directly participates in the economic development of this country;
(h) To see that the Government gives equal opportunity to all men and women irrespective of race, religion or status;
(i) To see that the Government eradicates all types of exploitation, intimidation, discrimination, bribery and corruption;
(j) To see that the Government exercises effective control over the principal means of production and pursues policies which facilitate the way to collective ownership of the resources of this country;
(k) To see that the Government co-operates with other states in Africa in bringing about African unity;
(l) To see that Government works tirelessly towards world peace and security through the United Nations Organization.

PART TWO
The Policy of Socialism

(a) Absence of Exploitation
A truly. socialist state is one in which all people are workers and in which neither capitalism nor feudalism exists. It does not have two classes of people, a lower class composed of people who work for their living, and an upper class of people who live on the work of others. In a really socialist country no person exploits another; everyone who is physically able to work does so; every worker obtains a just return for the labour he performs; and the incomes derived from different types of work are not grossly divergent. In a socialist country, the only people who live on the work of others, and who have the right to be dependent upon their fellows, are small children, people who are too old to support themselves, the crippled, and those whom the state at any one time cannot provide with an opportunity to work for their living.

Tanzania is a nation of peasants but is not yet a socialist society. It still contains elements of feudalism and capitalism--with their temptations. These feudalistic and capitalistic features of our society could spread and entrench themselves.

(b) The Major Means of Production and Exchange are under the Control of the Peasants and Workers.
To Build and maintain socialism it is essential that all the major means of production and exchange in the nation are controlled and owned by the peasants through the machinery of their Government and their co-operatives. Further, it is essential that the ruling Party should be a Party of peasants and workers.
The major means of production and exchange are such things as: land; forests; minerals;water; oil and electricity; news media; communications; banks, insurance, import ;and export trade, wholesale trade ; iron and steel, machine tool, arms, motor-car, cement, fertilizer, and textile industries; and any big factory on which a large section of the people depend for their living, or which provides essential components of other industries; large plantations, and especially those which provide raw materials essential to important industries.
Some of the instruments of production and exchange which have been listed here are already owned or controlled by the people’s Government of Tanzania.

(c) The Existence of Democracy
A state is not socialist simply because its means of production and exchange are controlled or owned by the government, either wholly or in large part. If a country to be socialist, it is essential that its government is chosen and led by the peasants and workers themsclvcs. If the minority governments of Rhodesia or South Africa controlled or owned the entire economies of these respective countries, the result would be a strengthening of oppression, not the building of socialism. True socialism cannot exist without democracy also existing in the society.

(d) Socialism is a Belief
Socialism is a way of life, and a socialist society cannot simply come into existence. A socialist society can only be built by those who believe in, and who themselves practice, the principles of socialism. A committed member of TANU will be a socialist, and his fellow socialist – that is, his fellow believers in this political and economic system – are all those in Africa or elsewhere in the world who fight for the rights of peasants and workers. The first duty of a TANU member, and especially of a TANU leader, is to accept these socialist principles, and to live his own life in accordance with them. In particular, a genuine TANU leader will not live off the sweat of another man, nor commit any feudalistic or capitalistic actions.

The successful implementation of .socialist objectives depends very much up the leaders, because socialism is a belief in a particular system of living, and it is difficult for leaders to promote its growth if they do not themselves accept it.

PART THREE
The Policy of Self-Reliance
We are at War
TANU is involved in a war against poverty and oppression in our country; the struggle is aimed at moving the people of Tanzania (and the people of Africa as a whole) from a state of poverty to a State of prosperity.

We have been oppressed a great deal, we have been exploited a great deal and we have been disregarded a great deal. It is our weakness that has led to our being oppressed, exploited and disregarded. Now we want a revolution – a revolution which brings an end to our weakness, so that we are never again exploited, oppressed, or humiliated.
A Poor Man does not use Money as a Weapon
But it is obvious that in the past we have chosen the wrong weapon for our struggle, because we chose money as our weapon. We are trying to overcome our economic weakness by using the weapons or the economically strong – weapons which in fact we do not possess. By our thoughts, words and actions it appears as if we have come to the conclusion that without money we cannot bring about the revolution we are aiming at. It is as if we have said, ‘Money is the basis of development. Without money there can be no development.’
That is what we believe at present. TANU leaders, and Government leaders and officials, all put great emphasis and dependence on money. The people’s leaders, and the people themselves, in TANU, NUTA, Parliament, UWT, the co-operatives, TAPA, and in other national institutions think, hope and pray for MONEY. It is as if we had all agreed to speak with one voice, saying, ‘If we get money we shall develop, without money we cannot develop.
In brief, our Five-Year Development Plan aims at more food, more education, and better health; but the weapon we have put emphasis upon is money. It is as if we said, ‘In the next five years we want to have more food, more education, and better health, and in order to achieve these things we shall spend £250,000,000’. We think and speak as if the most important thing to depend upon is MONEY and anything else we intend to use in our struggle is of minor importance.
When a member of Parliament says that there is a shortage of water in his constituency ; and he asks the Government how it intends to deal with the problem, he expects the Government to reply that it is planning to remove the shortage of water in his constituency – with MONEY.
When another Member of Parliament asks what the Government is doing about the shortage of roads, schools or hospitals in his constituency, he also expects the Government to tell him that it has specific plans to build roads, schools and hospitals in his constituency – with MONEY.
When a NUTA official asks the Government about its plans to deal with the low wages and poor housing of the workers, he expects the Government to inform him that the minimum wage will be increased and that better houses will be provided for the workers – WITH MONEY.
When a TAPA official asks the Government what plans it has to give assistance to the many TAPA schools which do not get Government aid, he expects the Government to state that it is ready the following morning to give the required assistance – WITH MONEY.
When an official of the co-operative movement mentions any problem facing the farmer, he expects to hear that the Government will solve the farmer’s problems – WITH MONEY in short, for every problem facing our nation, the solution that is in everybody’s mind is MONEY.
Each year, each Ministry of Government makes its estimates of expenditure, i.e. the amount of money it will require in the coming year to meet recurrent and development expenses. Only one Minister and his Ministry make estimates of revenue. This is the Minister for Finance.
Every Ministry puts forward very good development plans. When the Ministry presents its estimates, it believes that the money is there for the asking but that the Minister for Finance are being obstructive. And regularly each year the Minister of Finance has to tell his fellow Ministers that there is no money. And each year the Ministers complain about the Ministry of Finance when it trims down their estimates.
Similarly, when Members of Parliament and other leaders demand that the Government should carry out a certain development, they believe that there is a lot of money to spend on such projects, but that the Government is the stumbling block. Yet such belief on the part of Ministries, Members of Parliament and other leaders does not alter the stark truth, which is that Government has no money.
When it is said that Government has no money, what does this mean? It means that the people of Tanzania have insufficient money The people pay taxes out of the very little wealth they have; it is from these taxes that the Government meets its recurrent and development expenditure. When we call on the Government to spend more money on development projects, we are asking the Government to use more money. and if the Government does not have any more, the only way it can do this is to increase its revenue through extra taxation.

If one calls on the Government to spend more, one is in effect calling on the Government to increase taxes. Calling on the Government to spend more without raising taxes is like demanding that the Government should perform miracles; it is equivalent to asking for more milk from a cow while insisting that the cow should not be milked again. But our refusal to admit the calling on the Government to spend more is the same as calling on the Government to raise taxes shows that we fully realize the difficulties of increasing taxes. We realize that the cow has no more milk – that is, that the people find it difficult to pay more taxes. We know that the cow would like to have more milk herself, so that her calves could drink it, or that she would like more milk which could be sold to provide more comfort for herself or her calves. But knowing all the things which could be done with more milk does not alter the fact that the cow has no more milk!

WHAT OF EXTERNAL AID?
One method we use to try and avoid a recognition of the need to increase taxes if we want to have more money for development, is to think in terms of getting the extra money from outside Tanzania. Such external finance falls into three main categories.

(a) Gifts:
This means that another government gives our Government a sum of money as a free gift for a particular development scheme. Sometimes it may be that an institution in another country gives our Government, or an institution in our country, financial help for development programmes.

(b) Loans:
The greater portion of financial help we expect to get from outside is not in the form of gifts or charity, but in the form of loans. A foreign government or a foreign institution, such as a bank, lends our Government money for the purposes of development. Such a loan has repayment conditions attached to it, covering such factors as the time period for which it is available and the rate of interest.

(c) Private Investment:
The third category of financial help is also greater than the first. This takes the form of investment in our country by individuals or companies from outside. The important condition which such private investors have in mind is that the enterprise into which they put their money should bring them profit and that our Government should permit them to repatriate these profits. They also prefer to invest in a country whose policies they agree with and which will safeguard their economic interests.

These three are the main categories of external finance. And there is in Tanzania a fantastic amount of talk about getting money from outside. Our Government, and different groups of our leaders, never stop thinking about methods of getting finance from abroad. And if we get some money or even if we just get a promise of it, our newspapers, our radio, and our leaders, all advertise the fact in order that every person shall know that salvation is coming, or is on the way. If we receive a girt we announce it, if we receive a loan we announce it, if we get a new factory we announce it – and always loudly. In the same way, when we get a promise of a gift, a loan, or a new industry, we make an announcement of the promise.

Even when we have merely started discussions with a foreign government or institution for a gift, a loan, or a new industry, we make an announcement – even though we do not know the outcome of the discussions. Why do we do all this? Because we want people to know that we have started discussions which will bring prosperity.

DO NOT LET US DEPEND UPON MONEY FOR DEVELOPMENT
It is stupid to rely on money as the major instrument of development when we know only too well that our country is poor. It is equally stupid, indeed it is even more stupid, for us to imagine that we shall rid ourselves of our poverty through foreign financial assistance rather than our own financial resources. It is stupid for two reasons.

Firstly, we shall not get the money.
It is true that there are countries which can, and which would like to, help us. But there is no country in the world which is prepared to give us gifts or loans, or establish industries, to the extent that we would be able to achieve all our development targets. There are many needy countries in the world. And even if all the prosperous nations were willing to help the needy countries, the assistance would still not suffice. But in any case the prosperous nations have not accepted a responsibility to fight world poverty. Even within their own borders poverty still exists, and the rich individuals do not willingly give money to the government to help their poor fellow citizens.
It is only through taxation, which people have to pay whether they want to or not, that money can be extracted from the rich in order to help the masses. Even then there would not be enough money. However heavily we taxed the citizens of Tanzania and the aliens living here, the resulting revenue would not be enough to meet the costs of the development we want.

And there is no World Government which can tax the prosperous nations in order to help the poor nations; nor if one did exist could it raise enough revenue to do all that is needed in the world. But in fact, such a World Government does not exist. Such money as the rich nations offer to the poor nations is given voluntarily, either through their own goodness, or for their own benefit. All this means that it is impossible for Tanzania to obtain from overseas enough money to develop our economy.

GIFTS AND LOANS WILL ENDANGER OUR INDEPENDENCE

Secondly,
even if it were possible for us to get enough money for our needs from external sources, is this what we really want? Independence means self-reliance. Independence cannot be real if a nation depends upon gifts and loans from another for Its development. Even if there was a nation, or nations, prepared to give us all the money we need for our development, it would be improper for us to accept such assistance without asking ourselves how this would effect our independence and our very survival as a nation. Gifts which increase, or act as a catalyst, to our own efforts are valuable. Gifts which could have the effect of weakening or distorting our own efforts should not be accepted until we have asked ourselves a number of questions.

The same applies to loans. It is true that loans are better than ‘free’ gifts. A loan is intended to increase our efforts or make those fruitful. One condition of a loan is that you show how you are going to repay it. This means you have to show that you intend to use the loan profitably and will therefore be able to repay it.
But even loans have their limitations.

You have to give consideration to the ability to repay. When we borrow money from other countries it is the Tanzanian who pays it back. And as we have already stated, Tanzania’s are poor people. To burden the people with big loans, the repayment of which will be beyond their means, is not to help them but to make them suffer. It is even worse when the loans they are asked to repay have not benefited the majority of the people but have only benefited a small minority.

How about the enterprises of foreign investors ?
It is true we need these enterprises. We have even passed an Act of Parliament protecting foreign investments in this country. Our aim is to make foreign investors feel that Tanzania is a good place in which to invest because investments would be safe and profitable, and the profits can be taken out of the country without difficulty. We expect to get money through this method. But we cannot get enough.
And even if we were able to convince foreign investors and foreign firms to undertake all the projects and programmes of economic development that we need, is that what we actually want to happen ?

Had we been able to attract investors from America and Europe to come and start all the industries and all the projects of economic development that we need in this country, could we do so without questioning ourselves?

Could we agree to leave the economy of our country in the hands of foreigners who would take the profits back to their countries?

Or supposing they did not insist upon taking their profits away, but decided to reinvest them in Tanzania; could we really accept this situation without asking ourselves what disadvantages our nation would suffer?

Would this allow the socialism we have said it is our objective to build ?
How can we depend upon gifts, loans, and investments from foreign countries and foreign companies without endangering our independence?

The English people have a proverb which says, ‘He who pays the piper calls the tune’. How can we depend upon foreign governments and companies for the major part of our development without giving to those governments and countries a great part of our freedom to act as we please ?

The truth is that we cannot.
Let us repeat.
We made a mistake in choosing money – something we do not have – to be the big instrument of our development.

We are making a mistake to think that we shall get the money from other countries;
first,
because in fact we shall not be able to get sufficient money for our economic development; and
secondly,
because even if we could get all that we need, such dependence upon others would endanger our independence and our ability to choose our own political policies.

WE HAVE PUT TOO MUCH EMPHASIS ON INDUSTRIES
Because of our emphasis on money, we have made another big mistake. We have put too much emphasis on industries. Just as we have said , ‘Without money there can be no development’, we also seem to say, ‘Industries arc the basis of development, without industries there is no development’. This is true The day when we have lots of money we shall be able to say we are a developed country. We shall be able to say, When we began our development plans we did not have enough money and this situation made it difficult for us to develop as fast as we wanted.

Today we are developed and we have enough money. That is to say, our money has been brought by development. Similarly, the day we become industrialized we shall be able to say we are developed. Development would have us to have industries. The mistake we are making is to think that development begins with industries. It is a mistake because we do not have the means to establish many modern industries in our country. We do not have either the necessary finances or the technical know-how.

It is not enough to say that we shall borrow the finances and the technicians from other countries to come and start the industries. The answer to this is the same one we gave earlier, that we cannot get enough money and borrow enough technicians to start all the industries we need. And even if we could get the necessary assistance, dependence on it could interfere with our policy on socialism.

The policy of inviting a chain of capitalists to come and establish industries in our country might succeed in giving us all the industries we need but it would also succeed in preventing the establishment of socialism unless we believe that without first building capitalism, we cannot build socialism.

LET US PRAY AND HEED TO THE PEASANT
Our emphasis on money and industries has made us concentrate on urban development. We recognize that we do not have enough money to bring the kind of development to each village which would benefit everybody. We also know that we cannot establish an industry in each village and through this means erect a rise in the real incomes of the people. For these reasons we spend most of our money in the urban areas and our industries are established in the towns.

Yet the greater part of this money that we spend in the towns comes from loans. Whether it is use it to build schools, hospitals, houses or factories, etc., it still has to be repaid. But it is obvious that it cannot be repaid just out of money obtained from urban and industrial development. To repay the loans we have to use foreign currency which is obtained from the sale of our exports. But we do not now sell our industrial products in foreign markets, and indeed it is likely to be a long time before our industries produce for export. The main aim of our new industries is ‘import substitution’ – that is, to produce things which up to now we have had to import from foreign countries.

It is therefore obvious that the foreign currency we shall use to pay back the loans used in the development Or the urban areas will not come from the towns or the industries. Where, then, shall we get it from? We shall get it from the villages and from agriculture. What does this mean? It means that the people who benefit directly from development which is brought about by borrowed money are not the ones who will repay the loans. The largest proportion of the loans will be spent in, or for, the urban areas, but the largest proportion of the repayment will be made through the efforts of the farmers.

This fact should always be borne in mind, for there are various forms of exploitation. We must not forget that people who live in towns can possibly become the exploiters of those who live in the rural areas. All our big hospitals are in towns and they benefit only a small section of the people of Tanzania. Yet if we had built them with loans from outside Tanzania, it is the overseas sale of the peasants’ produce which provides the foreign exchanges for repayment. Those who do not get the benefit of the hospital thus carry the major responsibility for paying for them. Tarmac roads, too, are mostly found in towns and are of especial value to the motor-car owners. Yet if we have built those roads with loans, it is again the farmer who produces the goods which will pay for them. What is more, the foreign exchange with which the car was bought also came from the sale of the farmers’ produce. Again, electric lights, water pipes, hotels and other aspects of modern development are mostly found in towns. Most of them have been built with loans, and most of them do not benefit the farmer directly, although they will be paid for by the foreign exchange earned by the sale of his produce. We should always bear this in mind.

Although when we talk of exploitation we usually think of capitalists, we should not forget that there are many fish in the sea. They eat each other. The large ones eat the small ones, and small ones eat those who are even smaller.

There are two possible ways of dividing the people in our country. We can put the capitalists and feudalists on one side, and the farmers and workers on the other.

But we can also divide the people into urban dwellers on one side and those who live in the rural areas on the other. If we are not careful we might get to the position where the real exploitation in Tanzania is that of the town dwellers exploiting the peasants.

THE PEOPLE AND AGRICULTURE
The development of a country is brought about by people, not by money. Money, and the wealth it represents, is the result and not the basis of development. The four prerequisites of development are different; they are
(i) People;
(ii) Land;
(iii) Good Policies;
(iv) Good Leadership.
Our country has more than ten million people1 and is are; is more than 362,000 square miles.

AGRICULTURE IS THE BASIS OF DEVELOPMENT
A great part of Tanzania’s land is fertile and gets sufficient rain. Our country can produce various crops for home consumption and for export.
We can produce food crops (which can be exported if we produce in large quantities) such as maize, rice, wheat, beans, groundnuts, etc.

And we can produce such cash crops as sisal, cotton, coffee, tobacco, pyrethrum, tea, etc. Our land is also good for grazing cattle, goats, sheep, and for raising chickens, etc.; we can get plenty of fish from our rivers, lakes, and from the sea. All of our farmers are in areas which can produce two or three or even more of the food and cash crops enumerated above, and each farmer could increase his production so as to get more food or more money.

And because the main aim of development is to get more food, and more money for our other needs our purpose must be to increase production of these agricultural crops. This is in fact the only road through which we can develop our country – in other words, only by increasing our production of these things can we get more food and more money for every Tanzanian.

THE CONDITIONS OF DEVELOPMENT

(a) Hard Work
Everybody wants development; but not everybody understands and accepts the basic requirements for development. The biggest requirement is hard work. Let us go to the villages and talk to our people and see whether or not it is possible for them to work harder.

In towns, for example, wage-earners normally work for seven and a half or eight hours a day, and for six or six and a half days a week. This is about 45 hours a week for the whole year, except for two or three weeks leave. In other words, a wage-earner works for 45 hours a week for 48 or 50 weeks of the year.
In or a country like ours these are really quite short working hours. In other countries, even those which are more developed than we are, people work for more than 45 hours a week.

It is not normal for a young country to start with such a short working week. The normal thing is to begin with long working hours and decrease them as the country becomes more and more prosperous. By starting with such short working hours and asking for even shorter hours, we are in fact imitating the more developed countries. And we shall regret this imitation.

Nevertheless, wage earners do work for 45 hours per week and their annual vacation does not exceed four weeks.
It would be appropriate to ask our farmers, especially the men, how many hours a week and how many weeks a year they work. Many do not even work for half as many hours as the wage-earner does. The truth is that in the villages the women work very hard. At times they work for 12 or 14 hours a day. They even work on Sundays and public holidays. Women who live in the villages work harder than anybody else in Tanzania.

But the men who live in villages (and some of the women in towns) are on leave for half of their lire. The energies of the millions of men in the villages and thousands of women in the towns which are at present wasted in gossip, dancing and drinking, are a great treasure which could contribute more towards the development of our country than anything we could get from rich nations.

We would be doing something very beneficial to our country if we went to the villages and told our people that they hold this treasure and that it is up to them to use it for their own benefit and the benefit of our whole nation .

(b) Intelligence
The second condition of development is the use of intelligence. Unintelligent hard work would not bring the same good results as the two combined. Using a big hoe instead of a small one; using a plow pulled by oxen instead of an ordinary hoe; the use of fertilizers; the use of insecticides; knowing the right crop for a particular season or soil; choosing good seeds for planting; knowing the right time for planting, weeding, etc.; all these things show the use of knowledge and intelligence. And all of them combine with hard work to produce more and better results.

The money and time we spend on passing this knowledge to the peasants are better spent and bring more benefits to our country than the money and great amount of time we spend on other things which we call development.
These facts are well known to all of us. The parts of our Five-Year Development Plan which are on target, or where the target has been exceeded, are those parts which depend solely upon the people’s own hard work. The production of cotton, coffee, cashew nuts, tobacco and pyrethrum has increased enormously for the past three years. But these are things which are produced by hard work and the good leadership of the people, not by the use of great amounts of money.

Furthermore the people, through their own hard work and with a little help and leadership, have finished many development projects in the villages. They have built schools, dispensaries, community centers, and roads; they have dug wells, water channels, animal dips, small dams, and completed various other development projects. Had they waited for money, they would not now have the use of these things.

HARD WORK IS THE ROOT OF DEVELOPMENT
Some Plan projects which depend on money are going on well, but there are many which have stopped and others which might never be fulfilled because of lack of money. Yet still we talk about money and our search for money increases and takes nearly all our energies. We should not lessen our efforts to get the money we really need, but it would be more appropriate for us to spend time in the villages showing the people how to bring about development through their own efforts rather than going on so many long and expensive journeys abroad in search of development money. This is the real way to bring development to everybody in the country.

None of this means that from now on we will not need money or that we will not start industries or embark upon development projects which require money. Furthermore, we are not saying that we will not accept, or even that we shall not look for, money from other countries for our development. This is not what we are saying. We will continue to use money; and each year we will use more money for the various development projects than we uscd the previous year because this will be one of the signs of our development.

What we are saying, however, is that from now on we shall know what is the foundation and what is the fruit of development. Between money and people it is obvious that the people and their hard work are the foundation of development, and money is one of the fruits of that hard work.

From now on we shall stand upright and walk forward on our feet rather than look at this problem upside down. industries will come and money will come but their foundation is the people and their hard work, especially in AGRICULTURE. This is the meaning of self-reliance.

Our emphasis should therefore be on:
(a) The Land and Agriculture
(b) The People
(c) The Policy of Socialism and Self-Reliance, and
(d) Good Leadership.

(a) The Land
Because the economy of Tanzania depends and will continue to depend on agriculture and animal husbandry, Tanzanians can live well without depending on help from outside if they use their land properly. Land is the basis of human life and all Tanzanians should use it as a valuable investment for future development. Because the land belongs to the nation, the Government has to see to it that it is being used for the benefit of the whole nation and not for the benefit of one individual or just a few people.

It is the responsibility of TANU to see that the country produces enough food and enough cash crops for export. It is the responsibility of the Government and the co-operative societies to see to it that our people get the necessary tools, training and leadership in modern methods of agriculture.

(b) The People
In order properly to implement the policy of self-reliance, the people have to be taught the meaning of self-reliance and its practice. They must become self-sufficient in food, serviceable clothes and good housing.

In our country work should be something to be proud of, and laziness, drunkenness and idleness should be things to be ashamed of. And for the defense of our nation, it is necessary for us to be on guard against internal stooges who could be used by external enemies who aim to destroy us. The people should always be ready to defend their nation when they are called upon to do so.

(c) Good Policies
The principles of our policy of self-reliance go hand in hand with our policy of socialism. In order to prevent exploitation it is necessary for everybody to work and to live on his own labour. And in order to distribute the national wealth rairly, it is necessary for everybody to work to the maximum of his ability. Nobody should go and stay for a long time with his relative, doing no work, because in doing so he will be exploiting his relative. Likewise, nobody should be allowed to loiter in towns or villages without doing work which would enable him to be self-reliant without exploiting his relatives.
TANU believes that everybody who loves his nation has a duty to serve it by co-operating with his fellows in building the country for the benefit of all the people of Tanzania. In order to maintain our independence and our pcople’s freedom we ought to be self-reliant in every possible way and avoid depending upon other countries for assistance.

If every individual is self-reliant ten-house cell will be self-reliant; if all the cells are self-reliant the whole ward will be self-reliant; and if the wards are self-reliant the District will be self-reliant. If the Districts arc self-reliant, then the Region is self-reliant, and if the Regions are self-reliant, then the whole nation is self-reliant and this our aim.

(d) Good Leadership
TANU recognizes the urgency and importance of good leadership. But we have not yet produced systematic training for our leaders; it is necessary that TANU Headquarters should now prepare a programme of training for all leaders – from the national level to the ten-house cell level – so that every one of them understands our political and economic policies. Leaders must set a good example to the rest of the people in their lives and in all their activities.

PART FOUR
TANU Membership
Since the Party was founded we have put great emphasis on getting as many members as possible. This was the right policy during the independence struggle. But now the National Executive feels that the time has come when we should put more emphasis on the beliefs of our Party and its policies of socialism.
That part of the TANU Constitution which relates to the admission of a member should be adhered to, and if it is discovered that a man does not appear to accept the faith, the objects, and the rules and regulations of the Party, then he should not be accepted as a member. In particular, it should not be forgotten that TANU is a party of peasants and workers.

PART FIVE

The Arusha Resolution
Therefore, the National Executive Committee, meeting in the Community Centre at Arusha from 26.1.67 to 29.1.67 resolves:

(a) The Leadership
1. Every TANU and Government leader must be either a peasant or a worker, and should in no way be associated with the practices or capitalism or feudalism.

2. No TANU or Government leader should hold shares in any company.

3. No TANU or Government leader should hold directorships in any privately owned enterprise.

4. No TANU or Government leader should receive two or more salaries.

5. No TANU or Government leader should own houses which he rents to others.

6. For the purposes of this Resolution the term ‘leader’ should comprise the following:

Members of the TANU National Executive Committee;
Ministers; Members of Parliament;
senior officials of organizations affiliated to TANU;
senior officers of par-statal organizations;
all those appointed or elected under any clause of the TANU Constitution;
councilors; and civil servants in the high and middle cadres.
(In this context ‘leader’ means a man, or a man and his wife; a woman, or a woman and her husband.)

(b) The Government and other Institutions
1. Congratulates the Government for the steps it has taken so far in the implementation of the policy of socialism

2. Calls upon the Government to take further steps in the implementation of our policy of socialism as described in Part Two of this document without waiting for a Commission on Socialism.

3. Calls upon the Government to put emphasis, when preparing its development plans, on the ability of this country to implement the plans rather than depending on foreign loans and grants as has been done in the current Five-Year Development Plan. The National Executive Committee also resolves that the Plan should be amended so as to make it fit in with the policy of self-reliance.

4. Calls upon the Government to take action designed to ensure that the incomes of workers in the private sector are not very different from the incomes of workers in the public sector.

5. Calls upon the Government to put great emphasis on actions which will raise the standard of living of the peasants, and the rural community.

6. Calls upon NUTA, the co-operatives, TAPA, UWT, TYL, and other Government institutions to take steps to implement the policy of socialism and self-reliance.

(c) Membership
Members should get thorough teaching on Party ideology so that they may understand it, and they should always be reminded of the importance of living up to its principles.


Wadau hiyo ndio Azimio la Arusha ambalo tunachangamoto ya kulidadavua na kujua wapi tunaitaji parekebishwe kisha tupapigie mbiu kubwa kieleweke.

TUANZIE HAPA WADAU

 

[Fredrick Sanga]

Wakati CCM ina falsafa na uhai ilikuwa inajigamba kwa haya. Sasa haijui iko wapi, hata huyo Nape hajui pa kuanzia. Hovyo hovyo tu, na uhakika mwalimu angesema hivyo:noidea:

 

[Kajuni]

Habari za Jumamosi wana JF?

Si kawaida yangu kuandika mada kupitia jukwaa hili. Nimekuwa msomaji na mchangiaji wa mada mbalimbali. Sijui ni uwezo wangu mdogo wa kujenga hoja ama la? Au ni kutokujua kwangu Kiswahili fasaha ama la? Kwani sisi tuliozaliwa muongo mmoja baada ya azimio la Arusha tuna matatizo ya kujua lugha zetu kwa ufasaha. Sina hakika kama hili ni tatizo la wengi au baadhi tu, kwani mie binafsi nadiriki kusema sijui, Kiswahili, Kingereza achilia mbali lugha ya mama!!!

Leo nimefarijika sana na mdahalo kuhusu Azimio la Arusha na mchakato wa katiba mpya. Kuna mambo mengi ambayo yamenifurahisha sana. Ingawa pia kuna machache ambayo sikuyapenda. Wana JF binafsi nimekunwa na washiriki kuwa makini sana wakati wote wa mjadala. Watoa mada leo walijisikia huru na hapakuwa na makelele pindi mchangiaji alipokuwa akitoa mada.

Kichwani mwangu najiuliza na ningependa nipate majibu. Hivi ni kweli kwamba watanzania tumeanza kuvumiliana pale tunapo tofautiana? Au ni kwa vile mada hii hakuwa na ushabiki wa kiitikadi? sijui ??Mfano katika mijadala ilopita tulishuudia wachangiaji wakizomewa hata kabla ya kutoa mada! Kwa misingi kwamba pengine wanatoka chama fulani au wanafahamika msimamo wao katika jamii. Nakumbuka Prince Bagenda alipata wakati mgumu sana!!! Lakini cha kufurahisha leo Nape amesikilizwa na watu wameweza kutoa tafakuri ya alicho kisema pasi bugha? Je yeye kama yeye anakubalika au ni ufahamu wa kuvumiliana umeanza kuota mizizi ?

Lengo kuu lilonifanya kuadika japo ukurasa mmoja ni juu ya swali alilolitoa Nape ya kwamba je watanzania (vijana) tupo tayari kufunga mkanda? Nikitafakari naweza kusema haraka haraka kwamba sasa kilio cha wengi kimeanza kusikika na pengine Tanzania tunayo ipenda inakaribia. Nape ni Kijana wa sasa, napengine amesoma mambo ya nyakati. Wataalamu wanasema njia moja ya kuamini kile kiongozi anachokisema ni kukubali kukiongea kupitia luninga( TV TEST). Na kama atakiongea bila kumun’gunya basi tunaweza kupata kiashiria kwamba ndicho anacho kiamini. Je kwa kauli ya kijana huyu, kada machachali ndo kusema CCM wapo tayari kubadilika na kurejesha Azimio la Arusha?

Wana JF, mimi naamini kwamba Azimio la Arusha linatufaa lakini sidhani kwa upande mwingine lilikufa kutona na influence kutoka ndani. Kwa maoni yangu mchango mkubwa ulitokana na mabadiliko ya sera za kiuchumi za kimataifa (Global Macro Policies) na hii ikapelekea kubadilika kawa sectorial policies (Micro policies) au domestic policies.

Azimio la Arusha lilikuwa linasisitiza kuhusu siasa za ujamaa na kujitegemea? Nimepitia makala mbali mbali na nimeona kwamba kipindi hicho sera za ujamaa na kujitegemea zilisaidiwa kutekelezwa na marafiki wa ujamaa na kujitegemea. Baada ya kuyumba kwa uchumi sera pia za kidunia zikabadilika na kujikuta tupo kwenye uchumi uria.

Swali langu wana JF, hivi ni kweli kwamba kwa wakati huu ambapo maamuzi yanafanywa na makampuni makubwa. Kwa mfano makampuni makubwa 7 ya madawa duniani yana pesa kuzidi nchi zote za bara la Africa kwa ujumla wao(GDP). Kwa hivo basi sera za mashirika ya kidunia kama WHO yanategemea makampuni haya? Je kwa hali hii ni kweli tunaweza kuhimili mikiki mikiki hii?

Na je tufanyeje kwani kutwa kucha naona viongozi wetu wakizunguka huku na huku wakitembea na bakuli kuomba hata vyandarua? Wana JF hakika kama tunaipenda nchii hii basi kwa busara zenu naomba majibu.Ni mfumo gani ambao tuanaweza kuufuata ili kulinusuru taifa letu? Naomba kuwakilisha napia mnichukulie kama mtoto anayejifunza kutambaa kwani naamini bado nina safari ndefu ya kujifunza kuwakilisha mada. Asante kwa kusoma mpaka mwisho.