Danish PhD student on Nyerere and "Vijiji vya Ujamaa"

[jmushi1]

Jmushi... Mwalimu alisema "Socialism can not be imposed on people; they can be guided, they can be led but ultimately they must be involved" Lakini pamoja na maneno yake hayo bado ilimbidi aje apitishe Act inayohusiana na Ujamaa [The Ujamaa Village Act 1975] naamini kwa nia yake njema kabisa, kumbuka ndio tulikua tumetoka kupata Uhuru sio mda mrefu na mwalimu was so set on kuhakikisha kila mwananchi aonje matunda ya kua huru yapo vipi. Hata hivo kama ilivo ada kwa walo wengi kukubali kwa ridha ile displacement ilikua ni tatizo.... Kwa mtazamo huu ni lazima he had to opt for a more firm approach ya "ulazima"

Naamini as a leader kuna some decisions unapaswa kuchukua for the betterment of your people. Kile ambacho alifanya for Ujamaa kufanikiwa ilikua ni compulsory.... Kwamba ilikua action ya Ki dictator? That is dependant on one's perspective I guess... na hilo ndilo moja ya ambalo linamshindishwa JK kutoa maamuzi binafsi kwa vigezo vya ushirikishi, fact ambayo inazidi yumbisha yanayo yumba.

AshaDii, nakubaliana na mengi uliyoyasema.Lakini je kulikuwepo na efforts zozote za kuhakikisha kuwa umuhimu wake ulikuwa communicated to the people?

Kama walihamishiwa ili waende sehemu zenye rutuba zaidi, je kwanini walikataa?Kuna mwanakijiji ambaye hatopenda kuona mavuno zaidi etc etc?

Ama ni yale yale ya kwamba boss keshaamuwa basi wewe ni kufuata tu?

sijawahi kupata taarifa kwamba kulifanyika jitihada zozote za kuwaelimisha wananchi manufaa hayo ya kuhamia uko walipotakiwa kuhamia.

Hiyo guidance unayoisema ni "ya mwalimu" kuhusu socialism ni ile ya kumlazimisha ng'ombe kunywa maji?lol

 

[Mkomamanga]

Sidhani watu kuendelea kuishi vijiiji vya ujamaa ndio ushahidi wa mafanikio ya operation vijiji. Grinding and vicious rural poverty to date is a stark remainder of a failed social experiment. At any rate people couldnt go/return 'home' cause there was no home to return to and one had to stay put or migrate to Dar kuchuuza bidhaa.

Mimi sidhani kama tatizo tulilo nalo kwa sasa juu ya ardhi hapa Tz linatokana na vijiji vya ujamaa, kwingi sehemu za vijiji vya ujamaa, kijijini na mahameni hakuna matatizo ya ardhi. Matatizo makubwa ya ardhi yapo kwa sasa kati ya wakulima na wafugaji (misamiati iliyoletwa na wanasiasa) kana kwamba mtu mmoja hawezi kuwa mkulima na mfugaji. Na matatizo mengine ya ardhi yanatokana na wawekezaji wanaowakandamiza wananchi wenye ardhi kwa asili maana ardhi pote katika tamaduni za kiafrika ni ya ukoo na si ya serikali. Suala la ardhi kuwa mali ya serikali ni dhana iliyoletwa na mkoloni na kamwe halikuwa suala la waafrika (pamoja na kwamba machifu wangeweza kuwa na usemi juu ya ardhi fulani). Kwa upande wa vijiji vya ujamaa labda kutofanikiwa sana, mi sijaona mfumo wowote wa kibinadamu ambao hauna kasoro na hivyo si vema kuhukumu sera za kibinadamu katika kasoro zinazojitokeza. Jambo la wazi ni kuwa vijiji vya ujamaa vimerahisisha sana utoaji wa elimu hasa ya msingi na sasa ya sekondari za kata (haishangazi kuona wakati wa Nyerere tulikuwa zaidi ya 80% tunajua kusoma na kuandika) hata kama hatukuwa na teknolojia ya kujenga viwanda. Mfumo wa vijiji vya ujamaa umesaidia kufuta aina ya u-nyarubanja (ukabaila na ubwanyenye) katika ardhi ya TAnzania. Kama ni makosa ya vijiji vya ujamaa ni utekelezaji katika baadhi ya maeneo na si dhana yenyewe ya vijiji vya ujamaa. Huyo mtafiti wa Sweden tumuulize kama mfumo wa Benki ya dunia ambao wote tunalazimishwa kuufuata kama unaleta tija au hasara kwa mataifa kama ya kwetu yanayoendelea, uwepo wa IMF na WTO vinatusaidia au vinatuangamiza? Mifumo ya binadamu ina kasoro lazima mara kwa mara kufanyiwa marekebisho. Suala muhimu kwetu sisi watanzania ni hili: kasoro za vijiji vya ujamaa tumezirekebisha? Nionavyo nyingi hazijarekebiswa!!!

 

[Mkomamanga]

AshaDii, nakubaliana na mengi uliyoyasema.Lakini je kulikuwepo na efforts zozote za kuhakikisha kuwa umuhimu wake ulikuwa communicated to the people?

Kama walihamishiwa ili waende sehemu zenye rutuba zaidi, je kwanini walikataa?Kuna mwanakijiji ambaye hatopenda kuona mavuno zaidi etc etc?

Ama ni yale yale ya kwamba boss keshaamuwa basi wewe ni kufuata tu?

sijawahi kupata taarifa kwamba kulifanyika jitihada zozote za kuwaelimisha wananchi manufaa hayo ya kuhamia uko walipotakiwa kuhamia.

Hiyo guidance unayoisema ni "ya mwalimu" kuhusu socialism ni ile ya kumlazimisha ng'ombe kunywa maji?lol

Elimu juu ya vijiji vya ujamaa ilitolewa na watu wa kupima vijiji walitayarishwa na hata watu walipofika vijijini huko waligawiwa maeneo ya kuishi. Ukiwa angani utaona mitaa mizuri katika vijiji vya ujamaa kuliko unavyoweza kuona katika miji na majiji makongwe kama Dar es Salaam, ushahidi kuwa hawa wali-settle kwa mtindo wa kuongozwa (vijiji vya ujamaa) na wa mijini wali-settle kwa convinience ya kuishi. Tujue hata utafiti wa waingereza kabla ya uhuru ulishapendekeza watu kukusanywa katika aina ya kuwa pamoja ili wapate huduma za jamii ndiyo Tanganyika ilidhaniwa ingeendelea.

Lakini pia tukumbuke hakuna watu walionyang'anywa ardhi ili kutengeneza vijiji vya ujamaa, na ardhi waliyokuwa nayo watu kabla ya kuja vijiji vya ujamaa ilibaki ni mali yao. Kusema walijenga makaburini, Tanzania hakukuwa na haja ya kujenga makaburini maana ardhi ilikuwa tele na walikohamishiwa palikuwa maporini zaidi kuliko penye watu.

 

[Topical]

Tukisema sisi kina Topical na FF mngesema udini..heri sasa wasweden wanasema pamoja na kwamba walimpa mapesa yao kuharibu Tanzania

Back to the topic, vijiji vya ujamaa vimelete hasara kubwa kwa victims wa process nzima

a. Kuna watu wengi waliokufa, kufilisika na kuchanganyikiwa kwa kunyang'anywa mali na mashamba yao yote na viongozi wa chama na serikali (huyu mwanafunzi anaweza kufuatilia kesi ya Akonaay, et. al vs Jamhuri high court case..watu hawa walinyagwa mashamba yao ya asili wakajenga kijiji juu ya mashamba hayo..wao wakapewa ekari tano tano kutoka ekarai 100 walizong'oa kwa jasho lao for generations...

b. Vijiji vya ujamaa vilipunguza uwezo wa watu kuzalisha na kumiliki mali (enterprnuarial skills), mashamba mengi yalikuwa ya pamoja, duka la pamoja..lakini in fact viongozi wa chama na serikali ndio waliofanikiwa na miradi yote ya kijiji ikiwemo shamba, duka etc..unyonyaji kupitia serikali..

c. Watu waliopinga process walipotea na kupotezwa (kufungwa bila kesi); harrasment etc..wakakosa hamu ya maisha na kuishi maisha ya kukata tamaa..nyerere was a silent killer..

 

[AshaDii]

AshaDii, nakubaliana na mengi uliyoyasema.Lakini je kulikuwepo na efforts zozote za kuhakikisha kuwa umuhimu wake ulikuwa communicated to the people?

Kama walihamishiwa ili waende sehemu zenye rutuba zaidi, je kwanini walikataa?Kuna mwanakijiji ambaye hatopenda kuona mavuno zaidi etc etc?

Ama ni yale yale ya kwamba boss keshaamuwa basi wewe ni kufuata tu?

sijawahi kupata taarifa kwamba kulifanyika jitihada zozote za kuwaelimisha wananchi manufaa hayo ya kuhamia uko walipotakiwa kuhamia.

Hiyo guidance unayoisema ni "ya mwalimu" kuhusu socialism ni ile ya kumlazimisha ng'ombe kunywa maji?lol

Ndio hapo ambapo weaknesses zake haziwezi kukosa.... Wakati hili la Ujamaa linakua Introduced Mwalimu aliliongelea kwenye hotuba zake for as much as sikuwepo ni evident (Toka hio declaration ya Arusha; the document also empasised on self-relience as a strategy of national development; the community became the focal point for socio-economic development in the country side na hivo ikitegemewa itagusa Tanzania nzima at Par). Take note in writings inasemekana hadi miaka ya early 1970 Ujamaa Village zili develop taratibu sana.... Ila baada ya hio Act ndio ilipelekea kukua kwa hizo villages hivo kwa upande fulani mafanikio....

Haya basi NDIO wananchi waliambiwa ila elimu on Ujamaa na self reliance ilikua sio ya kukidhi ama niseme kutosha. Kumbuka kua Mwalimu alikua ana delegate tu.... Being the man he was na nia yake ya Ujamaa siamini kua alikua anakua na details zote za hilo zoezi linavoenda. Nakumbuka niliwahi soma on matatizo ya Ujamaa kuna mahala ulitolewa mfano kua watu wa Tabora na Dodoma waliharibiwa makazi yao na kuachwa hawana pa kujihifadhi bali chini ya miti.... Tukubali kua pale tu ilipopitishwa kua "Act" ndio pale tayari "Ujamaa" ulienda na kua Implemented tofauti na the way it was intended.

Alafu bana huo mfano wa ng'ombe kumlazimisha kunywa maji sio kabisaaa.....lol. Sema kumlazimisha baby kunywa uji kwa kumkaba... anaona wamtesa kumbe as a Mother have good intentions at heart... lol

 

[Zakumi]

Jmushi... Mwalimu alisema "Socialism can not be imposed on people; they can be guided, they can be led but ultimately they must be involved" Lakini pamoja na maneno yake hayo bado ilimbidi aje apitishe Act inayohusiana na Ujamaa [The Ujamaa Village Act 1975] naamini kwa nia yake njema kabisa, kumbuka ndio tulikua tumetoka kupata Uhuru sio mda mrefu na mwalimu was so set on kuhakikisha kila mwananchi aonje matunda ya kua huru yapo vipi. Hata hivo kama ilivo ada kwa walo wengi kukubali kwa ridha ile displacement ilikua ni tatizo.... Kwa mtazamo huu ni lazima he had to opt for a more firm approach ya "ulazima"

Naamini as a leader kuna some decisions unapaswa kuchukua for the betterment of your people. Kile ambacho alifanya for Ujamaa kufanikiwa ilikua ni compulsory.... Kwamba ilikua action ya Ki dictator? That is dependant on one's perspective I guess... na hilo ndilo moja ya ambalo linamshindishwa JK kutoa maamuzi binafsi kwa vigezo vya ushirikishi, fact ambayo inazidi yumbisha yanayo yumba.

AshaDii,

Ngoja nifanyie extension. Hii concept ya vijiji vya Ujamaa hakuanza Tanzania. Ilianza Urusi wakati wa Joseph Stalin. China nayo ilifuatia. Lakini matokeo katika nchi zote mbili hayakua mazuri. Urusi na China kulitokea matatizo makubwa ya njaa. Lakin hili wasipate aibu, walizuia kwa juhudi kubwa habari za matatizo haya zisitokee nje.

Katika pitapita zangu za kutafuta maarifa sijaona document yoyote inayoonyesha kuwa baada ya uhuru Nyerere alikuwa anafuata Ujamaa wa kiChina na Kirusi. Kama hip naomba mnionyeshe.

Kitu kinachoonyesha ni kuwa baada ya Tanzania kufungua uhusiano mkubwa na waChina, tukaanza ku-copy mambo mengi kutoka kwao. Viongozi wetu walipokuwa wanafanya ziara China walikuwa wanapelekwa kuona vijiji ambavyo vilifanya vizuri tu (model villages). Vijiji hivi vilikuwa vya propaganda kwa dignitaries kutoka nje. Lakini ndani ya nchi, vijiji vingi vilikuwa vina matatizo makubwa tu. Hivyo hakuna nchi iliyofanikiwa katika vijiji vya Ujamaa.

Kiini macho walichochezewa viongozi wetu, kilifanya kuanza vijiji hivi bila kufanya studies zote za maana. Kama mtu atakuwa na nafasi ajaribu kutafuta hotuba za Nyerere na Kawawa mara waliporudi kutoka kwenye ziara China na waone jinsi they were sold.

Pamoja na kuwa na nia nzuri. Siasa ya vijiji vya ilikuwa ina risk nyingi and failures were inevitable. Chukua mfano mameneja wa vijiji vya ujamaa. Mtu anamaliza darasa la saba na alipewa umeneja bila kuwa na uzoefu wowote wa kazi. Hata kama una nia nzuri, hiyo ilikuwa sio njia ya kwenda.

Pili, environmental factors nayo ilicheza. Pamoja na wanavijiji kutokuwa na elimu, walikuwa na uzoefu wa kumudu mazingira yao uliorithishwa. Na vilevile walikuwa na mila zao. Hii peke yake ilikuwa ni kikwazo. Sasa hivi wataalamu wa maendeleo wa kimagharibi wanakubali kuwa mtu na mazingira yake. Na huwezi kuzichukua siasa za kijiji cha kilichopo Ruvuma na Kuzituia Manyara.

 

[AshaDii]

Zakumi nashukuru for the extended insight...... Hata hivo Mimi naamini kabisa kwa dhati kua Ujamaa ulianzwa kwa wakati muafaka kabisa. Bahati mbaya tu ni kua waendeshaji wa kuweza endesha hilo zoezi lifanikiwe walikua ignorant for kipindi hicho wasomi walikua ni wachache. Najua pia kua wale viongozi ambao walihusishwa na kuelekezwa kua Ujamaa unabidi usimame waliielewa concept ya Ujamaa kwa juu juu lakini sio kama vile Mwalimu intended. Siamini kua they did grasp Ujamaa itakikanavo. Ingekua kua kwa kipindi kile wananchi wengi wangekua kama Wakenya; Naamini ingefika mbali sana. Maana viongozi wangeelewa na pia wangeelewa jinsi gani ya kuwaelewesha watu wake… Hii naeleza drawing from an exclusive system of governance ambayo ilikua remarkable na applicable kwa vijiji vyoote in the case kua ingefuatwa. I.e The assembly, Village Council na Committees (I think hapa zilikua 3 or 5 if not mistaken)

Ingawa establishment yake ilikua na some principles ambazo ki halisia zisingeweza fanya kazi…. Haiwezekani katika jamii kua watu wote watafanya kazi sawa; then at the end of the day wagawane product sawa…. Hapa nana nikubaliane na wewe kabisa na hilo swala lako la pili – paragraph ya mwisho.

 

[Zakumi]

AshaDii, nakubaliana na mengi uliyoyasema.Lakini je kulikuwepo na efforts zozote za kuhakikisha kuwa umuhimu wake ulikuwa communicated to the people?

Kama walihamishiwa ili waende sehemu zenye rutuba zaidi, je kwanini walikataa?Kuna mwanakijiji ambaye hatopenda kuona mavuno zaidi etc etc?

Ama ni yale yale ya kwamba boss keshaamuwa basi wewe ni kufuata tu?

sijawahi kupata taarifa kwamba kulifanyika jitihada zozote za kuwaelimisha wananchi manufaa hayo ya kuhamia uko walipotakiwa kuhamia.

Hiyo guidance unayoisema ni "ya mwalimu" kuhusu socialism ni ile ya kumlazimisha ng'ombe kunywa maji?lol

JMush

Input from stakeholders haipo katika siasa za Afrika. Ukiwa juu wewe unatoa amri.

 

[Companero]

JMush

Input from stakeholders haipo katika siasa za Afrika. Ukiwa juu wewe unatoa amri.

Aisee Shivji anatoa kitabu kwa lugha ya kiswahili safari hii - cheki: UDADISI: Rethinking in Action: KITABU KIPYA CHA PROFESA SHIVJI KUZINDULIWA APRILI

 

[Zakumi]

Zakumi nashukuru for the extended insight...... Hata hivo Mimi naamini kabisa kwa dhati kua Ujamaa ulianzwa kwa wakati muafaka kabisa. Bahati mbaya tu ni kua waendeshaji wa kuweza endesha hilo zoezi lifanikiwe walikua ignorant for kipindi hicho wasomi walikua ni wachache. Najua pia kua wale viongozi ambao walihusishwa na kuelekezwa kua Ujamaa unabidi usimame waliielewa concept ya Ujamaa kwa juu juu lakini sio kama vile Mwalimu intended. Siamini kua they did grasp Ujamaa itakikanavo. Ingekua kua kwa kipindi kile wananchi wengi wangekua kama Wakenya; Naamini ingefika mbali sana. Maana viongozi wangeelewa na pia wangeelewa jinsi gani ya kuwaelewesha watu wake… Hii naeleza drawing from an exclusive system of governance ambayo ilikua remarkable na applicable kwa vijiji vyoote in the case kua ingefuatwa. I.e The assembly, Village Council na Committees (I think hapa zilikua 3 or 5 if not mistaken)

Ingawa establishment yake ilikua na some principles ambazo ki halisia zisingeweza fanya kazi…. Haiwezekani katika jamii kua watu wote watafanya kazi sawa; then at the end of the day wagawane product sawa…. Hapa nana nikubaliane na wewe kabisa na hilo swala lako la pili – paragraph ya mwisho.

AshaDii,

Vijiji vya ujamaa vilikuwa ni kama mini-projects za kutekeleza agenda kubwa ya ujamaa. Kwa sisi tunaopitia au tuliopitia project management na kushikiri kwenye projects mbalimbali, tutakwambia tu maelezo ya kushindwa kwa vijiji vya Ujamaa tayari yalikuwa yameandikwa ukutani hata kabla ya siasa zenyewe hazijaanza.

Kwenye miradi ya maendeleo hakuna imani. Kuna facts. Ni imani inayokwambia kuwa nikiwaweka watu pamoja basi watafanya vitu vya maendeleo. Lakini matokeo ya imani hiyo sio lazima yawe kweli na mara nyingi yanakatisha tamaa. Mtazamo wako wa Ujamaa unatokana na imani.

System ya uongozi (The assembly, Village Council na Committees) iliongeza overhead costs ambazo vijiji havikuweza kumudu. Nashauri watanzania waliopo Marekani wachukue MBA na PMP na wajifunze executions.

 

[Companero]

Tulishaongelea hii issue ya wamaasai na wabarabaig. Lakini tatizo lako wewe ni mjamaa. Second generation mjamaa. Baba mjamaa. Wewe mjamaa. Unaelewa vipi haki miliki? wakati wajamaa mnasema ardhi ni mali ya umma (public domain).

Naona sasa unakuwa kama huyo mtafiti, profu alikuwa ni mkritiki mkuu wa matendo ya dola ya Nyerere - tasnifu yake ya uzamivu inaitwa ITIKADI YA UJAMAA NA HALI HALISI YA TANZANIA, kuhusu ardhi kigezo ni matumizi sio ulimbikizaji.

 

[AshaDii]

AshaDii,

Vijiji vya ujamaa vilikuwa ni kama mini-projects za kutekeleza agenda kubwa ya ujamaa. Kwa sisi tunaopitia au tuliopitia project management na kushikiri kwenye projects mbalimbali, tutakwambia tu maelezo ya kushindwa kwa vijiji vya Ujamaa tayari yalikuwa yameandikwa ukutani hata kabla ya siasa zenyewe hazijaanza.

Kwenye miradi ya maendeleo hakuna imani. Kuna facts. Ni imani inayokwambia kuwa nikiwaweka watu pamoja basi watafanya vitu vya maendeleo. Lakini matokeo ya imani hiyo sio lazima yawe kweli na mara nyingi yanakatisha tamaa. Mtazamo wako wa Ujamaa unatokana na imani.

System ya uongozi (The assembly, Village Council na Committees) iliongeza overhead costs ambazo vijiji havikuweza kumudu. Nashauri watanzania waliopo Marekani wachukue MBA na PMP na wajifunze executions.

Zakumi katika hili it does not matter kua ilikua mini Project.... Ilitelekezwa at large scale na inasemekana kwa kiasi fulani ite was Successful. Readings zinaonesha kati ya miaka 1975 - 1976 idadi ya watu iliongezeka from 9 million to 13 million (Please you will correct me if am wrong). Hio naona ilikua ni achievement tayari.... Atleast the man made effort to bring change which would touch the majority at Par! Kwamba it was a failed project kabla haijaanza kwa misingi ya basing of Facts pekee? Hio approach imekaa ki Aristotle ya kusema "Law is reason free from Passion"

Naamini kua Mwalim did it with Facts na Imani pia.... Faith that he would succeed. Facts of which were used to be implemented as much as zilikua na a lot of madhaifu.

Alafu nina swali hapo in blue... Why do you think iliongeza over head costs? na hali the system was based on Ujamaa principles....

 

[Zakumi]

Aisee Shivji anatoa kitabu kwa lugha ya kiswahili safari hii - cheki: UDADISI: Rethinking in Action: KITABU KIPYA CHA PROFESA SHIVJI KUZINDULIWA APRILI

Naona kuna festival. Nikizuka sehemu kama hizo mnaweza kunipiga mawe.

 

[EMT]

Back to the topic at hand… I have read the posted posts in the thread of fellow members…. At most are saliently aggressively being really negative against the Danish PhD student on his remarks. I believe the problem does not lie with him… It is more so with Us Tanzanians…. I think and believe he did his research…. [After all his research seems to be totally reliant on Proff Shivji's work and it is common knowledge Shivji is a devoted supporter of the Late Mwalimu]. My assumption is that from wherever he was in quest of information on the subject matter the particulars and details were Scarce and more significantly those who where to aid him [Our fellow Tz] was of less than abundant knowledge on the matter; let alone on whereabouts of the find of abundant detailed information on Ujamaa/Vigillization and all it's related facts and information of rich materials.

Thanks AshaDii for your post. The crux of the matter lies not on the Ujamaa village issue itself but on the researcher's allegation that

"Operation Vijiji has received surprisingly little academic attention. I have only found a few academic articles analysing aspects of these villagisation processes of the 1960s and 1970s, and, so far, no larger, authoritative account of the whole period. That is a shame."

However, that is not true. I will give even an example which is not far from his/her country. Dean McHenry of the Scandinavian Institute of African Studies, Uppsala, in Sweden, has compiled a bibliography titled "Ujamaa Villages in Tanzania: A Bibliography". A copy of the bibliography can be accessed at Ujamaa Villages in Tz a Bibliography

This bibliography contains almost 500 works relevant to Ujamaa villages produced up to 1980. The bibliography is based on materials collected in Tanzania by the compiler during several years of research on the subject, studies identified by the author's colleagues, works cited in bibliographies and collections held by major libraries in the United States and Tanzania.

This just shows that there is an extensive literature, both descriptive and theoretical, on the formation and nature of Ujamaa villages. These works have been written by people of a variety of nationalities with a variety of ideological view points employing a variety of analytical skills. So, they are not biased.

Tanzanians themselves have produced a substantial proportion of these studies. As the author of this bibliography points out one reason is the decision of the ruling party in 1967 to involve students more directly in socialist development. As a result, many university students have conducted field research as part of their course work or have assisted faculty members in ongoing research.

The problem is that most of these works remain unpublished. For example, important works prepared by students such as Henry Mapolu's M.A. thesis, remain unpublished. Significant P.HD dissertations such as those by Justin Maeda and Frances Hill, have not been published yet. And, only recently did any of Michaela von Freyhold's works appear in print, though insightful studies of hers have existed in mimeographed form for many years. So, when this researchers alleges that it is a shame there are very little academic works on Ujamaa villages, you beg to wonder.

The researcher would better have said that there are works but unpublished. Instead, s/he made a quick research online and concluded that it is a shame there are very few academic work on Ujamaa village. Interestingly, as Dean pointed out, most of the literature on Ujamaa villages is in English. There are some secondary studies in French, a few in German and still fewer in other languages, not to mention Kiswahili, too.

 

[njiwa]

over forty years later can we say that Ujamaa villages failed? Well, kuna mahali popote ambapo waliunda vijiji vya ujamaa ambao baadaye waliamua kurudi kwenye makazi yao ya zamani au kuamua kutoka kuishi kwenye maisha ya kijiji na kwenda kwenye kila mtu na makazi yake? Ni vijiji vipi vya ujamaa ambavyo watu wameondoka baada ya kushindwa?

i guess MM you are one of those people aliowazungumzia huyu msomi! mwamuona nyerere kama mungu!

on his article Ujamaa-African Socialism or Nyerere's Abstraction Lolan Ekow Sagoe-Moses wrote -

The political philosophy known as Ujamaa, (swahili for Familyhood), referred to by itschief proponent as African Socialism has been the subject of much scholarly debate.Such debate has usually been centered around interpretations of Ujamaa as a practicaldevelopmental strategy and an alternative avenue to economic growth whatever that is. Majority of the scholarly perusal has concluded that Ujamaa failed due to problems of implementation. My hypothesis is a departure from this line. I contend that Ujamaafailed due to fundamental mistakes of conception . In formulating Ujamaa , Nyererelabeled it African Socialism and claimed its principles were a reassertion of traditionalvalues of communalism . I find that this is an abstraction and by doing so , Nyererecreates two stumbling blocks. First, he fails to truly consider the ethnic particularities inconceptualization and organization of land ownership , familial relations , farm work and commercial exchange. Second, he appropriates the principles of family solidarity to an entire society. I shall show , using an analysis of the social structures of the Sukuma,Parukia and Kuria ethnic groups that ujamaa was limited in its application to the family.Wider village-levelco-operation was governed by the principles of ujimaa amongst other forms of oragnasation

 

[MTAZAMO]

JMush

Input from stakeholders haipo katika siasa za Afrika. Ukiwa juu wewe unatoa amri.

Zakumi heshima mbele! Naomba unisaidie hili,umesema akina Mwl Nyerere walipelekwa kwenye Vijiji vilivyofanikiwa tu kule China je kwa udhibitisho gani mkuu wangu au ndio zile literature za ma capitalist? Lakini pia kuna tatizo gani akina Mwl Nyerere kujifunza mafanikio ya ujamaa na kutumia mbinu hizo hizo hapa Tz? Zakumi,nina wasiwasi umesoma sana propaganda za ma capitalist na mtiririko wako naona kama wa huyo mwanafunzi wa PHD! Asante kwa changamoto unayoitoa hapa nazidi kujifunza kutoka kwenu!

 

[AshaDii]

Thanks AshaDii for your post. The crux of the matter lies not on the Ujamaa village issue itself but on the researcher's allegation that

However, that is not true. I will give even an example which is not far from his/her country. Dean McHenry of the Scandinavian Institute of African Studies, Uppsala, in Sweden, has compiled a bibliography titled "Ujamaa Villages in Tanzania: A Bibliography". A copy of the bibliography can be accessed at Ujamaa Villages in Tz a Bibliography

This bibliography contains almost 500 works relevant to Ujamaa villages produced up to 1980. The bibliography is based on materials collected in Tanzania by the compiler during several years of research on the subject, studies identified by the author's colleagues, works cited in bibliographies and collections held by major libraries in the United States and Tanzania.

This just shows that there is an extensive literature, both descriptive and theoretical, on the formation and nature of Ujamaa villages. These works have been written by people of a variety of nationalities with a variety of ideological view points employing a variety of analytical skills. So, they are not biased.

Tanzanians themselves have produced a substantial proportion of these studies. As the author of this bibliography points out one reason is the decision of the ruling party in 1967 to involve students more directly in socialist development. As a result, many university students have conducted field research as part of their course work or have assisted faculty members in ongoing research.

The problem is that most of these works remain unpublished. For example, important works prepared by students such as Henry Mapolu's M.A. thesis, remain unpublished. Significant P.HD dissertations such as those by Justin Maeda and Frances Hill, have not been published yet. And, only recently did any of Michaela von Freyhold's works appear in print, though insightful studies of hers have existed in mimeographed form for many years. So, when this researchers alleges that it is a shame there are very little academic works on Ujamaa villages, you beg to wonder.

The researcher would better have said that there are works but unpublished. Instead, s/he made a quick research online and concluded that it is a shame there are very few academic work on Ujamaa village. Interestingly, as Dean pointed out, most of the literature on Ujamaa villages is in English. There are some secondary studies in French, a few in German and still fewer in other languages, not to mention Kiswahili, too.

EMT I have read the post... And from your response I am under the impression you are postulating that my quoted post insinuates that I agree to the Danish's article... If you read again you will find that I agree to one side of the coin of the article [Specifically on the Mwalimu being treated as a saint by most]; and Disagree with the other side of the coin [as in that there are a few writings and a scarce academic attention.

As much as I do not agree it is my belief that the people he was seeking information from on the subject matter are the ones to blame. Hivo in other words ulosema in this quoted post I support, ila yeye sio entirely wa kublame.

 

[Zakumi]

Zakumi katika hili it does not matter kua ilikua mini Project.... Ilitelekezwa at large scale na inasemekana kwa kiasi fulani ite was Successful. Readings zinaonesha kati ya miaka 1975 - 1976 idadi ya watu iliongezeka from 9 million to 13 million (Please you will correct me if am wrong). Hio naona ilikua ni achievement tayari.... Atleast the man made effort to bring change which would touch the majority at Par! Kwamba it was a failed project kabla haijaanza kwa misingi ya basing of Facts pekee? Hio approach imekaa ki Aristotle ya kusema "Law is reason free from Passion"

Naamini kua Mwalim did it with Facts na Imani pia.... Faith that he would succeed. Facts of which were used to be implemented as much as zilikua na a lot of madhaifu.

Alafu nina swali hapo in blue... Why do you think iliongeza over head costs? na hali the system was based on Ujamaa principles....

AshaDii,

Sasa hivi wapo watanzania wanaoshiriki katika kazi mbalimbali za kitaalamu katika nchi mbalimbali. Katika kushiriki kwao wanajifunza best practise. Hili kujifunza best practise hizi, tunaona wenzetu wanakosoa mambo yao ya zamani. Hivyo kila siku wanaboresha capabilities zao.

Kwa ujumla hakuna Achievement yoyote ya vijiji vya Ujamaa. Maendeleo katika vijiji vya Tanzania hayana tofauti au yapo nyuma kuliko nchi zingine ambazo hazikuwa na sera ya vijiji hivyo. Hapa chini ni maneno ya mwalimu kuhusu hivyo vijiji. Ukiangalia maneno aliyosema hayakutimia. Hivyo mafanikio yapo kwenye zoezi la kuhamisha watu. Lakini sio ujamaa wenyewe.

" Our agricultural organization would be predominantly that of cooperative living and working for the good of all. This means that most of our farming would be done by groups of people who live as a community and work as a community. They would live together in a village; they would farm together; market together, and undertake the provision of local services and small local requirements as a community Their community would be the traditional family group, or any other group of people living according to Ujamaa principles, large enough to take account of modern methods and the 20th century needs of man." [Nyerere, 1967]

 

[Mzee Mwanakijiji]

Hivi wanaosema kuna kuondolewa kwa nguvu kwa wananchi wanaelezea vipi kilichofanyika juzi kwenye nyumba za reli eneo la Gerezani?

 

[Nyani Ngabu]

Nashauri watanzania waliopo Marekani wachukue MBA na PMP na wajifunze executions.

Mazee ulimaanisha MPP au?