Mangula, Dr. Slaa na Changamoto za Ufisadi Tanzania


Mchambuzi

Mchambuzi

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Mchambuzi

Mchambuzi

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SEHEMU YA KWANZA

Mabadiliko ya uongozi ndani ya CCM yaliyotokea hivi karibuni yameleta matumaini kwa baadhi ya watanzania kwamba – ujio wa Mangula utarudisha imani na uhai wa CCM kwa umma wa Tanzania; Hizi ni habari njema, sio kwa CCM tu bali kwa wananchi wote, isipokuwa kama wanasiasa watapendelea tatizo la rushwa na ufisadi lisifikie kikomo kwa faida zao za kisiasa; Kwa maana nyingine – iwapo kuna wanasiasa ambao wanaopenda tatizo la rushwa liendelee ili walitumie kama Political Assest, na kulifanya liwe Political Liability kwa mahasimu wao kuelekea uchaguzi mkuu wa 2015; Hapa nazungumzia viongozi wa vyama vyote yani CCM ambao mtaji wao wa siasa ni uwepo wa rushwa na ufisadi, lakini vile vile viongozi wa Chadema ambao wamewekeza zaidi kwenye suala la rushwa na Ufisadi, kama njia ya kuelekea ikulu 2015; Pia ningependa kusema kwamba inavunja sana moyo kuona kwamba matumaini ya watanzania katika kutokomeza ufisadi yanawekwa kwa Kinana na Mangula badala ya vyombo vilivyoundwa na vinavyoendeshwa na fedha za walipa kodi, hasa TAKUKURU;

Majibizano ya hivi karibuni baina ya Katibu Mkuu wa Chadema Dr. Slaa na Makamu Mwenyekiti wa CCM Taifa (Bara) Philip Mangula juu ya rushwa nchini, kwa bahati mbaya sana, yameegemea zaidi juu ya rushwa katika siasa na sio rushwa kwa ujumla; Pia, ni bahati mbaya kwamba majibizano baina ya viongozi hawa yanalenga zaidi juu ya nani na chama gani kina Moral Authority zaidi ya kuzungumzia vita dhidi ya Rushwa na Ufisadi, badala ya mjadala wao kuonyesha angalau dalili kwamba consensus baina ya vyama hivi viwili inaweza kupatikana ili ufumbuzi upatikane, na ushindani wa siasa uendelee katika maeneo mengine muhimu ambayo bado yanasubiri kutatuliwa; Kwa sasa ni kama vile kila upande unamwombea mwenzake asifanikiwe katika vita dhidi ya ufisadi; Kama baadhi yenu mtakubaliana na mimi katika hili, basi kuna ulakini kwamba vyama vyote viwili vinapigana dhidi ya vita hivi kwa maslahi ya taifa;

Kinachozidi kuwa dhahiri ni kwamba, kwa sasa, kila upande unaweka jitiada kuhakikisha kwamba kuelekea 2015, suala la Rushwa linakuwa more of POLITICAL ASSET kwa upande mmoja, na kwa upande mwingine, suala la rushwa liwe more of POLITICAL LIABILITY, bila ya kujali sana juu ya equilibrium kwa wananchi; Huku sio kutatua tatizo la rushwa bali kulitumia kwa madhumuni ya Kisiasa; Ni muhimu tujikumbushe kwamba Rushwa ni suala la Kijamii, na inapoingia Siasa, ni katika kulitatua tu, vinginevyo katika kulielewa, hatuhitaji siasa au itikadi za vyama bali mchakato unaoanza Kijamii;

Mjadala wangu umegawanyika katika sehemu kuu TANO kama ifuatavyo:

Sehemu ya KWANZA ni Hotuba ya Mwalimu Nyerere (1962) juu ya "Rushwa ni Adui wa WATU"; Hii ni tofauti na dhana ya Rushwa ni Adui wa HAKI; Hotuba hii ya Mwalimu itatusaidia kuweka mjadala wetu katika muktadha husika;

Sehemu ya PILI, nitajadili dhana ya ‘STATE', na kufanya uchambuzi juu ya chimbuko lake, madhumuni yake, changamoto zake, na masuala mengine muhimu ambayo yamechangia Tanzania kuwa a Problematic State; Ni kutokana na kuwa a Problematic State, tatizo la rushwa na ufisadi limeota mizizi mirefu nchini;

Sehemu ya TATU, nitajadili aina kuu mbili za rushwa Tanzania – ya kwanza ikiwa ni ile itokanayo na rogue individuals na aina ya pili ikiwa ni ile ya kimfumo; Aina hii ya pili ndio tatizo kubwa kwa maana ya kwamba ndio inayozaa UFISADI; Na rushwa ya kimfumo Tanzania ni suala ambalo jamii inalikubali (ingawa not officially); Nitalifafanua hili huko mbeleni;

Sehemu ya NNE, nitajadili kwa undani zaidi kwanini nasema Ufisadi Tanzania unakubalika, hasa kwa kujadili na kufafanua hoja yangu kwa kutumia framework ya ECONOMY OF AFFECTION/Uchumi wa Mahaba, ambao Kiuchumi, ndio mfumo mkubwa na ulio rasmi Tanzania kuliko UCHUMI Unaofuata RATIONAL BEHAVIOUR AND CHOICE; Pia katika muktadha huu, nitajadili masuala ya Social and Economic Exchanges/Mfumo wa ubadilishanaji Kiuchumi na Kijamii nchini, ambao umetawaliwa zaidi na informal processes and institutions, na jinsi gani masuala haya kwa pamoja yanachochea na ku ‘entertain' rushwa na ufisadi;

Sehemu ya TANO NA MWISHO, nitajadili mapendekezo juu ya nini kifanyike kutatua tatizo la Ufisadi Tanzania, pamoja na changamoko zilizopo; Ni imani yangu kwamba mwisho wa siku, tutapata angalau mwanga kidogo juu ya jinsi gani Rushwa na Ufisadi ni masuala yasiyokuwa na Itikadi, lakini muhimu zaidi, kwanini itakuwa ni kwa manufaa ya wananchi iwapo tutafanikiwa kuacha kutumia suala la Ufisadi kama mtaji wa Kisiasa; Nina amini kabisa kwamba kama kuna POLITICAL WILL ambayo inaweka UZALENDO KWANZA, SIASA BAADAE, Suala la Ufisadi linaweza kutatuliwa na Chadema na CCM amicably; Vinginevyo kwa chama kimoja kung'ang'ania Ufisadi kama agenda yake kuu katika ushindani ndani wa demokrasia ya uliberali ni ushahidi tosha jinsi gani chama husika kwanza kipo vulnerable lakini pia immature in political competition;

Hoja ya msingi hapa ni kwamba, inabidi tukifie sehemu tumalize tatizo la rushwa amicably na tuhamishie ushindani wetu wa kisiasa kwenye masuala mengine muhimu kama inavyotokea katika demokrasia zilizokomaa; Hivyo ndivyo Chadema kwa mfano itaendelea kuwa relevant katika Siasa za Tanzania kwani, Bila Chadema Madhubuti, CCM Makini Haiwezekani; Huu ni ukweli ambao hautabadilika, at least not in the short to medium term;

Mtaniwia radhi kwamba kuna baadhi ya sehemu nitatumia lugha ya kiingereza, lakini nia yangu ni kujaribu nisipoteze maana na uzito halisi wa neno, maneno au ujumbe husika; Kwa vile wadau wengi huwa wanashauri nisiandike makala ndefu sana, bandiko langu la kwanza litahusiana na Hotuba ya Mwalimu Nyerere, halafu sehemu nyingine za mjadala zitafuata katika mabandiko mengine;

Mwalimu Nyerere (1962): Uhuru na Umoja, Sura ya 17

["…there is another enemy which we must add on the list of these enemies poverty, disease and ignorance; I think we must add another enemy; Let us face it, we can talk of all this idealistic nonsense about the right of the people to govern themselves and all that; You establish a Government of the People; They have Hopes, and during the whole struggle of the nationalist movement we have been raising the expectations of our people; They have been expecting a Government which is going to lift their standard of living; How? Raising Taxes, using them to wage this war; they expect they are going to have a Government which is going to be determined to see that Justice is done in this country;

What is the enemy of that? What is the enemy of this expectation? Not Merely Poverty; We can do something about poverty; Not Disease, we can do something about Diseases as long as honest men are carrying out the job; Not ignorance, we know that enemy too, we know we don't want people who are ignorant; But if our people cannot have Absolute Confidence in their Government, in the people to who they have entrusted their welfare, how sir are you going to wage this silly war against poverty, disease and ignorance? You have got to have people with confidence in their own government and when I say in their own government I don't mean in a few Ministers sitting somewhere around a Council of ministers, I mean every man and woman in the country who is in the position of responsibility, in local government, in the trade unions, in the cooperative unions, in the political movement, and in the central government itself;

Now Sir, I think we should be less than honest if I said that all is well, because it is not; There is corruption; Now Sir, I think corruption must be treated with ruthless because I believe myself corruption and bribery is a greater enemy to the welfare of a people in peacetime than war; I believe myself corruption is a country should be treated as a treason; If people cannot have confidence in their own government, if people can feel that justice can be bought, then what hope are you leaving with the people? The only thing they can do is to take up arms and remove that silly government; They have no other hope; I feel sir, as we move, as we move forward, and we are going to wage this war against poverty, disease and ignorance, we have got to have the confidence of the people; We have got to have people in local government, in the trade unions, in the cooperative movement, in political organizations, in the Civil service and in the government itself, in whom our own people have absolute confidence; If we can't have it then I cannot see how the people of Tanganyika are going to get the true benefits of independence for which they have been struggling;"].

Hapa ningependa kujadili kidogo hoja ya mbili za Mwalimu ambazo nadhani ni muhimu; Ya Kwanza:

"You have got to have people with confidence in their own Government and when I say in their own government I don't mean in a few Ministers sitting somewhere around a Council of ministers";

Hapa Mwalimu anatukumbusha kwamba, iwapo CCM inadhania mtaji wake wa kisiasa 2015 ni kusimisha Waziri fulani kwa imani kwamba jamii inaona hana madoa ya Ufisadi, hivyo kufaa kupeperusha bendera ya CCM Uchaguzi Mkuu 2015, kufanya hivyo ni kujidanganya kwani mafanikio ya mkakati huo yatakuwa ni ya muda mfupi sana, kwani bado tatizo la msingi litakuwa limebadkia intact;Nitajadili hili na mengine mengi kwa undani zaidi baadae;

Hoja ya Pili muhimu ya Mwalimu:

"If people cannot have confidence in their own government, if people can feel that justice can be bought, then what hope are you leaving with the people? The only thing they can do is to take up arms and remove that silly government"

Umuhimu wa hoja hii ni kwamba, bila ya umakini wa Chadema, hata ikiingia Ikulu 2015, haitakuwa ajabu kwa serikali yake kujikuta katika mazingira ya kuwa a 'silly government' anayozungumzia Mwalimu; Hii ni kutokana na jinsi suala la Ufisadi linavyoendeshwa katika muktadha wa POLITICAL ASSET & LIABILITY baina ya CCM na Chadema, bila ya vyama vyote viwili kujali sana juu ya EQUILIBRIUM kwa umma, from the process; Hili ni moja ya maeneo ya msingi katika hoja yangu ambalo pia nitalijadili kwa undani zaidi baadae...

SEHEMU YA PILI INAENDELEA HAPA - https://www.jamiiforums.com/jukwaa-...angamoto-za-ufisadi-tanzania.html#post5141440
 
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Kwame Nkrumah

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Mabadiliko ya uongozi ndani ya CCM yaliyotokea hivi karibuni yametoa ishara moja kubwa kwamba – ujio wa Mangula utarudisha imani na uhai wa CCM kwa umma wa Tanzania; Hizi ni habari njema, sio kwa CCM tu bali kwa wananchi wote, isipokuwa kama wanasiasa watapendelea tatizo la rushwa na ufisadi lisifikie kikomo kwa faida
Hoja ya Pili muhimu ya Mwalimu:
I reserve my judgement hapa mpaka uzi wote utakapowekwa, maana naona uzi huu una sehemu tano.
Lakini..dah !!!!
 
Mchambuzi

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Mchambuzi

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I reserve my judgement hapa mpaka uzi wote utakapowekwa, maana naona uzi huu una sehemu tano. Lakini..dah !!!!
Nilirekebisha hili, nilimaanisha mabadiliko yameleta matumaini...;ndio maana mwisho wa ile paragraph ilisomeka kwamba inasikitisha matumaini hayo kuwekwa kwa viongozi hawa badala ya vyombo mahususi kwa shughuli hiyo kama TAKUKURU;
 
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Nilirekebisha hili, nilimaanisha mabadiliko yameleta matumaini...;ndio maana mwisho wa ile paragraph ilisomeka kwamba inasikitisha matumaini hayo kuwekwa kwa viongozi hawa badala ya vyombo mahususi kwa shughuli hiyo kama TAKUKURU;
Inashangaza ni kwa vipi Mangula anaweza kuwa ni tumaini kwa watanzania wote ilihali Mangula huyo huyo ndiye aliyesimamia na kusuka mikakati ya wizi wa Mabilioni ya EPA, ili kumwezesha Kikwete kushinda uchaguzi kwa kishindo mwaka 2005?

Mangula anasifiwa kwa lipi kama si ubingwa wake wa kuiba? Yeye mwenyewe ni kiongozi wa wala rushwa ndiyo maana wakati ule alishindwa kumshauri wala kumsimamia mwenyekiti wake Mkapa alipokuwa anaingia mikataba ya kishenzi kama vile meremeta, IPTL, mikataba mibovu ya madini, uuzwaji wa mabenki na viwanda nchini kwa bei ya kutupwa. Hivi mtu aliyeisababishia maumivu makubwa kiasi hicho nchi yetu, leo anawezaje kuwa tumaini kwa watanzania?

Huyu ni tumaini kwa CCM kwa kuwa ni mwizi na mla rushwa mkubwa kama CCM yenyewe. Ndiyo maana walipoona mambo yamewawia magumu wamerudisha aje aratibu wizi mwingine wa kuiwezesha CCM kushinda uchaguzi wa mwaka 2015. Huyu kamwe si tumaini kwa watanzania bali ni janga kuu, na la hatari kwa Tanzania ya sasa na ya kesho.
 
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Inashangaza ni kwa vipi Mangula anaweza kuwa ni tumaini kwa watanzania wote ilihali Mangula huyo huyo ndiye aliyesimamia na kusuka mikakati ya wizi wa Mabilioni ya EPA, ili kumwezesha Kikwete kushinda uchaguzi kwa kishindo mwaka 2005?

Mangula anasifiwa kwa lipi kama si ubingwa wake wa kuiba? Yeye mwenyewe ni kiongozi wa wala rushwa ndiyo maana wakati ule alishindwa kumshauri wala kumsimamia mwenyekiti wake Mkapa alipokuwa anaingia mikataba ya kishenzi kama vile meremeta, IPTL, mikataba mibovu ya madini, uuzwaji wa mabenki na viwanda nchini kwa bei ya kutupwa. Hivi mtu aliyeisababishia maumivu makubwa kiasi hicho nchi yetu, leo anawezaje kuwa tumaini kwa watanzania?

Huyu ni tumaini kwa CCM kwa kuwa ni mwizi na mla rushwa mkubwa kama CCM yenyewe. Ndiyo maana walipoona mambo yamewawia magumu wamerudisha aje aratibu wizi mwingine wa kuiwezesha CCM kushinda uchaguzi wa mwaka 2015. Huyu kamwe si tumaini kwa watanzania bali ni janga kuu, na la hatari kwa Tanzania ya sasa na ya kesho.
jadili hoja, usiuharibu huu uzi kwa siasa za vyama.
 
Kobello

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“You have got to have people with confidence in their own Government and when I say in their own government I don’t mean in a few Ministers sitting somewhere around a Council of ministers”;

Kwa kuanza na hoja hii, nadhani sitakosea kama nitahisi kuwa kwa maoni yako tatizo la rushwa lipo more systemic than cultural. kwa Tanzania, tatizo la rushwa lipo more cultural, nikimaanisha kuwa ni utamaduni wetu kutoa na kupokea rushwa ili tupate huduma mbalimbali.

Kwa hiyo, CCM haina uwezo, sera wala mbinu za kumaliza tatizo hili katika ngazi yeyote. Na kwa kuwa wawakilishi wa wananchi ni wabunge, basi ni jukumu la waziri au wizara husika kutatua suala la rushwa katika taasisi zilizo chini ya wizara yake.
Wananchi hawana chombo cha kuwawajibisha watendaji zaidi ya bunge, au zaidi ya kura zao kila baada ya miaka mitano.Wananchi hao hao hawana ari au moyo wa kulifuta suala hili la rushwa kwa sababu kiasili tuna tamaduni za hongo na hatuna tamaduni za kuwajibika.
hakuna chama chochote cha siasa ambacho mpaka hivi sasa kimeeleza kinagaubaga jinsi kitakavyomaliza tamaduni hii, kilichobaki ni kujitahidi kuwaaminisha wananchi kuwa wao ni wasafi kuliko waliopo. Wakati si wasafi kuliko waliopo.


 
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Tumaini Makene

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Mchambuzi sorry, but this is a bit too low.

Kujaribu kutengeneza uhusiano kati ya vita ya ufisadi/ rushwa na akina Mangula na Kinana ni kuendeleza fikra finyu zinazotaka kutuaminisha tujadili rushwa ndani ya CCM tena wanayoiona wakati wa uchaguzi wao wa ndani ya chama chao kuwa ndiyo mzizi, no way.

Rushwa ya ndani CCM, ambao akina Mangula na mwenzake Kinana na wenzake wanaotaka kuifanya asset na liability kama unavyosema wewe hapa, ni matokeo tu ya tatizo kubwa ambalo ofcourse limepaliliwa na kukuzwa na CCM na serikali yake, hivyo CCM yenyewe pia inakuwa sehemu ya tatizo hilo kubwa ndiyo maana haiwezi kulishughulikia tatizo hilo na mtu mwingine yeyote akitaka kulishughulikia hana budi kuishughulikia pia CCM.

No wonder, tunajua akina Mangula na mwenzake Kinana na wenzao, wanajipanga eti kuwashughulikia baadhi ya walioshinda kwa rushwa ndani ya uchaguzi wao, so what? Why dealing with the outcomes not the core root of the problem! Why is CCM hesitating to deal seriously with the grand corruption, ofcourse not only hasitating to deal but they cant even dare to mention and show some signs of dealing. Hawathubutu kabisa.

Naweza kukuunga mkono unapo mnukuu Mwalimu kuwa rushwa ni adui wa watu, lakini pia kuiboresha hiyo concept kukubali kuwa rushwa haikwazi na kutweza watu pekee, inapotumika na kuanza kukubalika kama mfumo wa maisha athari zake haziishii kwa watu pekee. Ndiyo umuhimu wa haki...

Naona unaingia au unajaribu kuwaingiza watu kwenye hoja za CCM kuwa "wapinzani, (ofcourse wakimaanisha CHADEMA), hawana sera, kazi yao ufisadi tu". Kwa kweli wanaobeza mapambano ya ufisadinkwa hoja mfu kama hiyo, hawana tofauti na wanaokesha wakisema "sasa muda wa siasa umekwisha ni muda wa maendeleo". Too low.

Mwalimu unayependa kumnukuu sana katika maandiko yako aliwahi kusema siku nyingi sana kuwa rushwa, ofcourse ufisadi kwa sasa hapa kwetu, ni adui mkubwa sana kuliko kitu kingine chochote wakati wa vita.

If u dont want corruption to be a permanent agenda in the books of politics, in theory and practice, deal with it. Give hope and justice to people by doing away with corruption...

Lakini hapo hapo tunawauliza, tutajieni tatizo walau moja tu hapa nchini kwa sasa ambalo halina uhusiano na ufisadi! Mnaweza kutuonesha?
 
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Mchambuzi

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Kwa kuanza na hoja hii, nadhani sitakosea kama nitahisi kuwa kwa maoni yako tatizo la rushwa lipo more systemic than cultural. kwa Tanzania, tatizo la rushwa lipo more cultural, nikimaanisha kuwa ni utamaduni wetu kutoa na kupokea rushwa ili tupate huduma mbalimbali.

Kwa hiyo, CCM haina uwezo, sera wala mbinu za kumaliza tatizo hili katika ngazi yeyote. Na kwa kuwa wawakilishi wa wananchi ni wabunge, basi ni jukumu la waziri au wizara husika kutatua suala la rushwa katika taasisi zilizo chini ya wizara yake.
Wananchi hawana chombo cha kuwawajibisha watendaji zaidi ya bunge, au zaidi ya kura zao kila baada ya miaka mitano.Wananchi hao hao hawana ari au moyo wa kulifuta suala hili la rushwa kwa sababu kiasili tuna tamaduni za hongo na hatuna tamaduni za kuwajibika.
hakuna chama chochote cha siasa ambacho mpaka hivi sasa kimeeleza kinagaubaga jinsi kitakavyomaliza tamaduni hii, kilichobaki ni kujitahidi kuwaaminisha wananchi kuwa wao ni wasafi kuliko waliopo. Wakati si wasafi kuliko waliopo.

Kobello,

Asante kwa mchango wako; Umezungumza hoja za msingi sana, na nitazijadili katika sehemu ya tatu na ya nne muda sio mrefu; Nakubaliana na wewe kwamba Rushwa Tanzania ni systematic, lakini pia utamaduni wetu vile vile unatengeneza na unachochea rushwa; Pia umegusia suala la wawakilishi wa wananchi yani wabunge, na huko pia nitajadili kwa undani zaidi, hasa kwanini mahusiano baina ya the electorate and the elected ni vigumu kushamiri bila ya uwepo wa rushwa na ufisadi, again kutokana na suala la mfumo na utamaduni;
 
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Inashangaza ni kwa vipi Mangula anaweza kuwa ni tumaini kwa watanzania wote ilihali Mangula huyo huyo ndiye aliyesimamia na kusuka mikakati ya wizi wa Mabilioni ya EPA, ili kumwezesha Kikwete kushinda uchaguzi kwa kishindo mwaka 2005?

Mangula anasifiwa kwa lipi kama si ubingwa wake wa kuiba? Yeye mwenyewe ni kiongozi wa wala rushwa ndiyo maana wakati ule alishindwa kumshauri wala kumsimamia mwenyekiti wake Mkapa alipokuwa anaingia mikataba ya kishenzi kama vile meremeta, IPTL, mikataba mibovu ya madini, uuzwaji wa mabenki na viwanda nchini kwa bei ya kutupwa. Hivi mtu aliyeisababishia maumivu makubwa kiasi hicho nchi yetu, leo anawezaje kuwa tumaini kwa watanzania?

Huyu ni tumaini kwa CCM kwa kuwa ni mwizi na mla rushwa mkubwa kama CCM yenyewe. Ndiyo maana walipoona mambo yamewawia magumu wamerudisha aje aratibu wizi mwingine wa kuiwezesha CCM kushinda uchaguzi wa mwaka 2015. Huyu kamwe si tumaini kwa watanzania bali ni janga kuu, na la hatari kwa Tanzania ya sasa na ya kesho.
Mkuu Lukolo umenogesha huu mjadala. Tumewauliza kwa mfano akina Mangula na wenzake wanaotaka kucheza ngoma isiyokuwa yao, walikuwa wapi wakati rushwa inahalalishwa kwa kuitwa takrima na ufisadi ukazidi kutaasisishwa kwa kuitwa mathalani posho za vikao. Na sasa inaonekana ufisadi umeanza kuvuka level ya kutaasisishwa inaelekea hatua za mwisho au imeshavuka kukaribia state capture. Hao hao wanaotokwa na mapovu sasa walikuwepo na waliasisi na wanaendelea kuwa CHICHIDODO.
 
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Mchambuzi sorry, but this is a bit too low.

Kujaribu kutengeneza uhusiano kati ya vita ya ufisadi/ rushwa na akina Mangula na Kinana ni kuendeleza fikra finyu zinazotaka kutuaminisha tujadili rushwa ndani ya CCM tena wanayoiona wakati wa uchaguzi wao wa ndani ya chama chao kuwa ndiyo mzizi, no way.

Rushwa ya ndani CCM, ambao akina Mangula na mwenzake Kinana na wenzake wanaotaka kuifanya asset na liability kama unavyosema wewe hapa, ni matokeo tu ya tatizo kubwa ambalo ofcourse limepaliliwa na kukuzwa na CCM na serikali yake, hivyo CCM yenyewe pia inakuwa sehemu ya tatizo hilo kubwa ndiyo maana haiwezi kulishughulikia tatizo hilo na mtu mwingine yeyote akitaka kulishughulikia hana budi kuishughulikia pia CCM.

No wonder, tunajua akina Mangula na mwenzake Kinana na wenzao, wanajipanga eti kuwashughulikia baadhi ya walioshinda kwa rushwa ndani ya uchaguzi wao, so what? Why dealing with the outcomes not the core root of the problem! Why is CCM hesitating to deal seriously with the grand corruption, ofcourse not only hasitating to deal but they cant even dare to mention and show some signs of dealing. Hawathubutu kabisa.

Naweza kukuunga mkono unapo mnukuu Mwalimu kuwa rushwa ni adui wa watu, lakini pia kuiboresha hiyo concept kukubali kuwa rushwa haikwazi na kutweza watu pekee, inapotumika na kuanza kukubalika kama mfumo wa maisha athari zake haziishii kwa watu pekee. Ndiyo umuhimu wa haki...

Naona unaingia au unajaribu kuwaingiza watu kwenye hoja za CCM kuwa "wapinzani, (ofcourse wakimaanisha CHADEMA), hawana sera, kazi yao ufisadi tu". Kwa kweli wanaobeza mapambano ya ufisadinkwa hoja mfu kama hiyo, hawana tofauti na wanaokesha wakisema "sasa muda wa siasa umekwisha ni muda wa maendeleo". Too low.

Mwalimu unayependa kumnukuu sana katika maandiko yako aliwahi kusema siku nyingi sana kuwa rushwa, ofcourse ufisadi kwa sasa hapa kwetu, ni adui mkubwa sana kuliko kitu kingine chochote wakati wa vita.

If u dont want corruption to be a permanent agenda in the books of politics, in theory and practice, deal with it. Give hope and justice to people by doing away with corruption...

Lakini hapo hapo tunawauliza, tutajieni tatizo walau moja tu hapa nchini kwa sasa ambalo halina uhusiano na ufisadi! Mnaweza kutuonesha?
Asante kwa mchango wako, ila naomba niseme kwamba ni dhahiri utaona mada yangu is a bit low iwapo utaingia kwenye mjadala huu ukiwa umevaa kofia ya Chadema; Na sio hivyo tu, hata wana CCM ambao kazi yao humu JF ni kuja kukinga Chama kwa viroja ili mradi wasikike wamesema, nao pia wataona kwamba hoja yangu ni hafifu; Lakini iwapo tutaweka kofia za vyama pembeni na kuvaa utanzania, nina amini kabisa tutakubaliana katika maeneo kadhaa, angalau kimsingi; Naomba univumilie kidogo nimalizie sehemu ya pili hadi ya tano, kisha tuingie katika mjadala kwa undani zaidi;

Sababu yangu ya msingi kumtumia Mangula ni kutokana na perception inayozidi kuenea kwamba atasaidia kurudisha Chama katika mstari; Na sababu kubwa kwanini nimemtaja Dr. Slaa ni kwamba, hivi karibuni ameingia katika mjadala na Mangula kuhusu nani na chama gani kina moral authority kuliko mwenzake juu ya vita dhidi ya ufisadi; Vinginevyo title ya mjadala huu ingeweza kusomeka 'CCM, Chadema na Changamoto za Ufisadi Tanzania';

Vinginevyo iwapo ningemalizia hoja yangu nzima katika bandiko moja, nina amini ingejibu maswali yako mengi, lakini sikutaka kuwachosha watu na makala ndefu katika bandiko moja; Nitarejea muda sio mrefu na mengine zaidi; Asante;
 
Kobello

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If u dont want corruption to be a permanent agenda in the books of politics, in theory and practice, deal with it. Give hope and justice to people by doing away with corruption...

Lakini hapo hapo tunawauliza, tutajieni tatizo walau moja tu hapa nchini kwa sasa ambalo halina uhusiano na ufisadi! Mnaweza kutuonesha?
Unamzungumzia nani? Who will give you hope and justice?
Of course we don't want corruption to be a permanent agenda, but who among those aforementioned can fight corruption? And how?
Tatizo la rushwa hapa nchini, ambalo ndiyo tatizo kubwa halina uhusiano wowote na ufisadi (Grand corruption).Elewa mada kwanza halafu ndiyo uchangie, la sivyo inakuwa ni vituko tu.

WHY ARE WE SO CORRUPT??? We as people, why?? And how you are going to tackle that?
 
Mchambuzi

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SEHEMU YA PILI

Kama nilivyo ahidi awali, katika sehemu ya pili, nitajadili dhana ya ‘STATE’, huku nikijadili chimbuko lake, madhumuni yake, changamoto zake, na masuala mengine muhimu ambayo yamechangia Tanzania kuwa a Problematic State; Hoja ya msingi hapa ni kwamba, rushwa na ufisadi imeota mizizi mirefu Tanzania kutokana na uwepo wa a PROBLEMATIC STATE TANZANIA;

Kwa kiasi kikubwa Rushwa na Ufisadi Tanzania inachangiwa na uwepo wa ‘Problematic State’, na suala hili litazidi kuwepo bila ya kujalisha Chama gani kitaingia ikulu 2015 au mbeleni; Ni muhimu tukaelewa tofauti baina ya State & Government; Kwa mujibu wa dictionary, yafuatayo ni maelezo kuhusu dhana hizi mbili tofauti:

A State: A politically organized body of people under a single government;
A Government: The organization that is the governing authority of a political unit;

Swali linalofuatia ni, Je: Tanzania as a STATE imetokea wapi?

Chimbuko la ‘State’ ni mahitaji waliyonayo watu au makundi ya watu katika jamii husika; Mahitaji haya yanaweza kuwa ni Usalama, Ustawi wa Jamii, au utatuzi wa misuguano inayotokana na conflicting demand of Scarce resources; Katika jamii ya namna hii, kunakuwepo ‘State Officials’ ambao kazi yao kubwa ni kuratibu shughuli za kufaniniksha mahitaji haya; Na moja ya masharti ya ajira yao katika muktadha huu ni kuhakikisha kwamba wanatenganisha baina ya Public Interest na Private Interest katika utendaji wao wa kazi wa kila siku;

Duniani kote, ‘STATES’ zote zilianza kama extension ya household ya mfalme au chifu fulani; Hapakuwa na ‘Public spheres’ zinazoendeshwa kupitia utawala wa sheria, collective action, na mambo mengine yote muhimu yanayoendana na modernization of the state; haya yote yalifuata baadae, huku kila jamii ikifikia hatua hiyo kwa wakati wake; Wenzetu wa Ulaya walipofikia hatua ya juu zaidi katika formation & consolidation of their STATES, walianza kulemewa na mahitaji niliyojadili hapo juu yani - Usalama, Ustawi wa Jamii, au utatuzi wa misuguano inayotokana na conflicting demand of Scarce resources, hivyo kulazimika kupanuka na kwenda kuvamiwa jamii nyingine katika kona mbali mbali za dunia (hence, imperialism and colonialism);Wakoloni walipokuja Afrika, walitukuta katika hatua za awali kabisa za ‘STATE FORMATION’, achilia mbali ‘STATE CONSOLIDATION’ kwani hili hufuata baadae);

Tofauti na wenzetu, wakati wakoloni wana wasili, sisi tulikuwa bado hatujajenga ‘A PUBLIC REALM’ inayoendeshwa na ‘CIVIC INSTITUTIONS’, ‘in a collective manner’, na badala yake, walitukuta tukiendesha mambo yetu ya kisiasa, kijamii na kiuchumi ‘in a community manner’; Ili kuelewa significance ya suala hili, nadhani ni muhimu tukatofautisha baina ya dhana ya COMMUNITY na COLLECTIVITY; Nitatumia lugha ya kiingereza ili nisipotoshe maana halisi;

Kwa upande mmoja, COMMUNITY maana yake ni – a group of people drawn together by a sense of AFFECTIVE solidarity and meaningful participation in reciprocal exchanges within a group; Kwa upande mwingine, COLLECTIVITY maana yake ni – a group of people who have decided to work together to achieve specific objectives; in such social entities, unlike in COMMUNITIES, under COLLECTIVITY, rigid cultural prescriptions do not hold sway over members, and instead, group values are easily influenced and are open to re-orientation in response to changing circumstances and opportunities; Nadhani kwa maelezo haya, angalau kidogo tumepata mwanga juu ya utofauti baina ya dhana hizi mbili, na influence na impact zake katika modernization of the STATE; Tutaliona hili kwa undani baadae;

Kwa vile wakoloni walikuja kwa ajili ya mahitaji yao (nimeyajadili hapo juu), ndio maana Mwalimu Nyerere na wenzake weusi katika jamii ile iliyokusanywa na Mkoloni na kubandiskwa jina la Tanganyika, wakaanza to challenge the legitimacy of the colonial state; Harakati zote za TAA na baadae TANU zilihimiza kitu kimoja tu cha msingi kwamba: Local Communities alizozikuta mkoloni pamoja na zile ambazo watu weusi waliziunda in response to utawala wa mkoloni kama vile TAA, local institutions za kikabila n.k, kwa Nyerere na weusi wote katika Tanganyika, such institutions carried much greater legitimacy than the civil institutions established by the colonial state; Kwa hiyo kazi kubwa na muhimu ya TANU chini ya Mwalimu Nyerere ikawa ni kuzipiga vita kwa nguvu zote, Civic Institutions za mkoloni ili kuirudisha jamii katika maisa yake ya awali;

Kitu muhimu cha kutambua hapa ni kwamba – ili Mwalimu afanikishe kazi ile, ilikuwa ni muhimu kutumia watanganyika ambao walikuwa na ushawishi katika traditional set up na local communities na institutions husika; Ndio maana wale wajumbe kumi na saba wa TAA waliounda TANU walitokana na ushawishi wao katika maeneo husika – walitokana na makabila na kanda mbalimbali; Kazi kubwa ya wote hawa ikawa ni kuwashawishi wafuasi wao kwamba waungane na TANU kwa maelezo kwamba malengo makuu ya TANU ilikuwa kuondokana na COLONIAL STATE and its CIVIC INSTITUTIONS ambazo zilikuwa imposed on TRADITIONAL/ COMMUNITY INSTITUTIONS na mkoloni by force; Hii ilisaidia sana TANU kuungwa mkono na wengi;

Changamoto Za New State of Tanganyika

Uhuru maana yake ikawa ni watu weusi kurithi mfumo ule ule wa colonial state, lakini kwa maslahi ya wengi, tofauti na hali ya awali ambapo mfumo ule ulikuwa pale wa maslahi ya wachache;

Mwalimu alijitahidi sana kufanikisha hili, lakini changamoto yake kubwa ikawa kugeuza the INHERITED STATE kutoka katika column ya kuwa Adui wa watanganyika na sasa kuwa kwenye column ya Rafiki wa watanganyika; Kwa maana nyingine, kuwashawishi watanganyika kwamba Kuachana na Local Community/Traditional institutions ilikuwa na manufaa zaidi; hii ilikuwa ni kazi ngumu kwani watangayika wengi iliwachanganya, kwa mfano:‘inakuwaje traditional institutions ambazo zilisaidia TANU ifanikiwa sasa zinaonekana kwamba hazina maana kubwa kuliko Civic Institutions zilizorithiwa kutoka kwa Mkoloni?’ Shughuli hii ilikuwa ngumu, na ilichangia kwa kiasi kikubwa Mwalimu kuamua kuja na sera ya Ujamaa kama tulivyo jadili katika sehemu nyingine humu JF; Lengo hapa ilikuwa ni kujaribu kuhalalisha THE INDEGENOUS STATE, ambayo hapo awali ilikuwa A COLONIAL STATE, dhidi ya Traditional Institutions;

Ili kufanikisha haya, Mwalimu pia aliona umuhimu wa kufuta mfumo wa KICHIFU, kujenga dhana ya Equality katika mapato, access katika huduma za msingi za jamii, n.k; Tukio lingine muhimu likawa ni kufuta mfumo wa vyama vingi mwaka 1965 kwani mifarakano miongoni mwa viongozi ilishaanza; Ushahidi kwamba tayari harufu ya ufisadi ilishaanza kujitokeza ni pale Mwalimu anaposema kwenye TANU na RAIA (1962):

[“Wakoloni walipokuwa hapa walipanga mishahara bila ya kujali uwezo wetu kuilipa mishahara hiyo, na bila kuilinganisha mishahara hiyo na mapat ya watu wetu. Lakini wao ilikuwa ni ada yao kufanya hivyo. Serikali ya wageni haiwezi kujali maisha ya raia. Serikali yao ilikuwa ni serikali ya ubwana na ufahari; na walijitimizia ubwana wao na fahari yao, bila ya kujali uwezo wa watu wetu wa kugharamia ubwana huo na fahari hiyo.Lakini baadhi yetu tulikuwa hatutambui jambo hilo.

Waafrika wengi tulikuwa tumekwisha kusahau kwamba mzigo ule wa ubwana na ufahari ni mzito mno na watu wetu hawawezi kuubeba. Kilichokuwa kikituuma ni kwamba ubwana ule na fahari ile wazungu waligawana wenyewe tu, bila kutugawia na sisi pia; baadhi yetu hatukuwa tunadai uhuru ili uwapunguzie watu wetu mzigo huu wa ubwana na ufahari, bali tama yetu ilikuwa ni kukalia viti vile vya ubwana na ufahari. Tamaa yetu haikuwa kushika vyeo tu, vilivyokuwa vimeshikwa na wazungu hapo zamani, tulitaka na mishahara pia iliyokuwa ikifuatana na vyeo bila kujali kama watu wetu wanaweza kulipa mishahara hiyo, na bila kujali maisha ya watu.”]

Vile vile katika occasion nyingine pale wabunge na wajumbe wa TANU-NEC walipoanza kumlalamikia Mwalimu juu ya sera yake kwamba kiongozi aamue aidha kuwa mfanyabiashara au mwanasiasa; Viongozi hawa walikuja na hoja ifuatayo (Legum & Mmari, 1995):

[“A Politician”, they said, “has no security. Today he is a Minister, Tomorrow he is not, today he is an MP, after five years he is not, (or may be not), today he is a regional or area commissioner, tomorrow he is unemployed, today he is chairman of the region, district, or Town and tomorrow someone else may be elected in his or her place. Why does the Arusha Declaration prevent such leaders from providing by other means, for their future?”]

Nyerere Responded:

["In its entirely (Azimio la Arusha), “leaders ask this question more than any other and it is the most serious and dangerous question of all. Personal difficulties of the leaders are interest to the people only to the extent that they might be of such a degree that the leader cannot do his work properly. It is this consideration which causes some leaders to be paid while they carry responsibility. Leaders often forget this, and especially do they tend to forget the purposes of leadership in a socialist Tanzania: it is a good thing if the Arusha Declaration and its leadership requirements act as a constant reminder.”]

Nyerere went on to Ask:

[“Which is the politician who sent to the people at election time and asked them to elect him so that he could provide for his future? Which Area or Regional Commissioner or other TANU worker got his job by saying he wanted to improve his personal position and get security for his future? Whenever a person seeks political work, whether it is through election or by appointment, he says he wants the opportunity to serve the people, to guard their interest and further their aspirations. What right has such a person, once he has the appointment he sought on this basis, use his responsibility for his own betterment? This question is absolutely central to the Arusha Declaration and to the whole purpose of TANU and the independent Tanzania.”]

Katika kipindi chote cha Ujamaa, Mwalimu alikuwa ni mkali sana juu ya Rushwa/Ufisadi, na serikali ilikuwa na sera mbalimbali kukabiliana na tatizo hili, hadi kufikia hatua ya kuita Rushwa ADUI WA HAKI, huku hili likitekelezwa katika nyanja zote – uchumi, jamii na kisiasa; Pamoja na juhudi kubwa za Mwalimu, rushwa ilianza kuota mizizi kwenye vyama vya ushirika na taasisi za umma, kwani Rushwa na Expansion of the State in the Economy vinaendana hand in glove; Baada ya Nyerere Kung’atuka, hali ilizidi kuwa mbaya kiasi kwamba wahisani walisimamisha misaada wakati wa Utawala wa Mwinyi mwaka 1994; Katika kipindi cha miaka ya mwanzo ya tisini kwa mfano, hali ya watanzania ilifikia hatua mbaya kiuchumi kutokana na ufisadi na kupelekea nchi yetu kuwa tatu kutoka chini kwa umaskini duniani;

Mwaka 1995 ulifuatiwa ulifuatiwa na uchaguzi wa kwanza wa Vyama vingi, na vyama vya upinzani, hasa NCCR ilijaribu kutumia na kugeuza popular resentment dhidi ya rushwa into electoral support; Bila ya mkono wa Mwalimu, pengine leo hii tungekuwa tunazungumzia historia ya nchi yetu kwa hali tofauti na ya sasa kwani ni Nyerere ndiye aliyeokoa CCM kwa kumpendekeza mgombea ambae alikuwa hajachafuka na rushwa (Benjamin Mkapa), hence undercutting the opposition’s ability to gain political advantage ambayo ingetokana na kukithiri kwa rushwa chini ya utawala wa CCM; Chadema wana mengi ya kujifunza katika hili, hasa kutokana na kuwekeza mtaji wao kwenye suala la ufisadi kuelekea 2015 bila ya kutambua kwamba ufisadi hauna chama wala itikadi, chama chochote kinaweza kuteka agenda hii na ikakipelekea ikulu; Na isitoshe, kamwe haiwezi kuwa agenda ya Kudumu; Nitafafanua zaidi;

Sehemu itayofuata i.e ya TATU nitajadili aina kuu mbili za rushwa Tanzania – ya kwanza ikiwa ni ile itokanayo na rogue individuals na aina ya pili ikiwa ni ile ya kimfumo; Aina hii ya pili ndio tatizo kubwa kwa maana ya kwamba ndio inayozaa UFISADI; Na rushwa ya kimfumo Tanzania ni suala ambalo jamii inalikubali (ingawa not officially); Nitalifafanua hili huko mbeleni;
 
Mchambuzi

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Unamzungumzia nani? Who will give you hope and justice?
Of course we don't want corruption to be a permanent agenda, but who among those aforementioned can fight corruption? And how?
Tatizo la rushwa hapa nchini, ambalo ndiyo tatizo kubwa halina uhusiano wowote na ufisadi (Grand corruption).Elewa mada kwanza halafu ndiyo uchangie, la sivyo inakuwa ni vituko tu.

WHY ARE WE SO CORRUPT??? We as people, why?? And how you are going to tackle that?
Haya ni maswali muhimu na ya msingi sana; kama hii ingekuwa a thesis, ilitakiwa nijadili hoja yangu katika muktadha huu; nitayahitaji sana kwani yanasaidia nisitoke kwenye mstari wa hoja kuu; vinginevyo nimelazimika kujadili kisiasa kutokana na ukweli kwamba utatuzi wa rushwa ni lazima upitie a political process kwani bila ya political will, hakuna kitakachofanyika katika kupata ufumbuzi; Ndio maana nimeuweka mjadala katika muktadha wa kisiasa huku nikijaribu sana kuwa objective katika hoja zangu;
 
Kobello

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SEHEMU YA PILI

Kama nilivyo ahidi awali, katika sehemu ya pili, nitajadili dhana ya ‘STATE', huku nikijadili chimbuko lake, madhumuni yake, changamoto zake, na masuala mengine muhimu ambayo yamechangia Tanzania kuwa a Problematic State; Hoja ya msingi hapa ni kwamba, rushwa na ufisadi imeota mizizi mirefu Tanzania kutokana na uwepo wa a PROBLEMATIC STATE TANZANIA;

Kwa kiasi kikubwa Rushwa na Ufisadi Tanzania inachangiwa na uwepo wa ‘Problematic State', na suala hili litazidi kuwepo bila ya kujalisha Chama gani kitaingia ikulu 2015 au mbeleni; Ni muhimu tukaelewa tofauti baina ya State & Government; Kwa mujibu wa dictionary, yafuatayo ni maelezo kuhusu dhana hizi mbili tofauti:

A State: A politically organized body of people under a single government;
A Government: The organization that is the governing authority of a political unit;
Kwa jinsi nilivyosoma maelezo yako, unafikiri Tanzania kuwa Problematic State kumetokana na Wakoloni? Au kumetokana tamaduni zetu watanzania?

Mimi nafikiri, tamaduni zetu watanzania zinachangia sana kwenye tatizo la rushwa. na sijaona bado mwanasiasa wa Tanzania akiongelea suala hili. Sijawahi kumsikia mwanasiasa yeyote wa Tanzania akisema tuna utamaduni wa kutoa na kupokea rushwa.

Most politicians are "Particularists" rather than "Generalists" .... and thats a big problem.
 
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Nimemsoma kwenye Raia Mwema la wiki hii akihojiana na Mwandishi Mayage S Mayage,makamu mkiti CCM Mangula ameitetea kwa nguvu Takrima kwamba ni halali na siyo rushwa.

Huyu atakuwa tumaini la nani?
 
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Mchambuzi,

Hoja zako ni nzito na tutazijadili kama ulivyozigawanya taratibu.

Kwa kuanzia, Wanajamvi naona kuna kutomuelewa Mchambuzi katika aya ya kwanza kabisa ya bandiko lake.

Naomba kwa hisani yake niweke sawa alichokusudia ili tujikite katika mada zaidi na si katika sintofahamu inayojitokeza.

Katika aya hiyo ya kwanza, Mchambuzi ameandika kuwa ujio wa Kinana na Mangula umeonekana kuleta tumaini miongoni mwa Watanzania. Mstari wa mwisho ameuliza kwanini Mangula na Kinana kama watu wawili waonekane kuwa na uwezo wa kupambana na tatizo la kijamii na wala siyo taasisi kubwa zinazotumia mabilioni ya fedha za walipa kodi?

Kwa maneno mengine,iweje Mangula na Kinana wawe zaidi ya taasisi kama TAKUKURU ? Kwanini watu wanaamini kuwa Mangula na Kinana wana ufunguo wa tatizo la kijamii kubwa kuliko watu wawili, kumi, mia au elfu?
Na wala hukumaanisha kuwa ujio wa wawili hao ndio tumaini la suluhu.

Katika ayaya pili, natofautiana na Mchambuzi hasa pale anaposema
Majibizano ya Katibu Mkuu wa Chadema Dr. Slaa na Makamu Mwenyekiti wa CCM Taifa (Bara) Philip Mangula juu ya rushwa nchini...., kwa bahati mbaya majibizano yanalenga zaidi juu ya nani na chama gani kina Moral Authority zaidi ya kuzungumzia vita dhidi ya Rushwa na Ufisadi, badala ya mjadala wao kuonyesha angalau dalili kwamba consensus baina ya vyama hivi viwili ili ufumbuzi upatikane.Ni kama vile kila upande unamwombea mwenzake asifanikiwe katika vita dhidi ya ufisadi; Kama baadhi yenu mtakubaliana na mimi katika hili, basi kuna ulakini kwamba vyama vyote viwili vinapigana dhidi ya vita hivi kwa maslahi ya taifa
Mchambuzi, huko mbele katika mada yako umezungumzia kitu kinaitwa Political will. Ili kuwe na consensus ni lazima kuwe na political will.

Nadhani wapinzani kwa ujumla wao wamekuwa ''pro-consensus'' kwa bahati mbaya hawana right partner katika kutafuta suluhisho.

Taarifa zote za tatizo la rushwa zinatolewa na taasisi za serikali, vyama au kupitia wazalendo wa nchi hii wanaochukua risk kubwa sana. Taarifa zimetumika kuifikia serikali ili ichukue hatua kama sehemu ya political will, consensus and solution

Tuna mlolongo wa matukio na mengine ya karibuni tu. Badala ya chama husika chenye serikali kushirikiana na Wapinzani, imekuwa ni kinyume chake. Kwa muktadha huo, je political will ipo? na kama haipo consensus itatoka wapi? Na kwanini tuanze kuwahukumu waleta mashitaka sawa na washtakiwa?

Mimi sidhani kuwa baada ya wapinzani kukosa partner katika suala hili,wao kulieleza kwa umma hiyo ni political asset! Yes, down the road inaweza kuwa hivyo lakini kwa wakati tulio nao hiyo inabaki kuwa silaha yao pekee katika vita dhidi ya rushwa Japo kwa kuanzia tu. Sina maana ya kuwa ni suluhu ya tatizo lakini basi ni sehemu ya utambuzi wa tatizo.

Kwa vile upande mwingine umeshindwa ''ku-cross the isle'' basi hilo linabaki kuwa liability by default.

Natumaini hoja yako ni ya utaifa zaidi ya uchama nami nakubaliana nawe kabisa.
Sina nia ya kutoka nje ya mada, tuendelee na core issue
 
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Ronal Reagan

Ronal Reagan

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Ronal Reagan

Ronal Reagan

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Kaka nakushukuru sana. Naahidi kufuatilia kwa umakini mada hii na mijadala ktk mfululizo ulioweka.
 
Kobello

Kobello

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Kobello

Kobello

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Nimemsoma kwenye Raia Mwema la wiki hii akihojiana na Mwandishi Mayage S Mayage,makamu mkiti CCM Mangula ameitetea kwa nguvu Takrima kwamba ni halali na siyo rushwa.

Huyu atakuwa tumaini la nani?
na wewe pia upo kimshahara zaidi ... acha kuharibu mada.
 
Ronal Reagan

Ronal Reagan

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Ronal Reagan

Ronal Reagan

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SEHEMU YA PILI
Duniani kote, ‘STATES' zote zilianza kama extension ya household ya mfalme au chifu fulani; Hapakuwa na ‘Public spheres' zinazoendeshwa kupitia utawala wa sheria, collective action, na mambo mengine yote muhimu yanayoendana na modernization of the state; haya yote yalifuata baadae, huku kila jamii ikifikia hatua hiyo kwa wakati wake; Wenzetu wa Ulaya walipofikia hatua ya juu zaidi katika formation & consolidation of their STATES, walianza kulemewa na mahitaji niliyojadili hapo juu yani - Usalama, Ustawi wa Jamii, au utatuzi wa misuguano inayotokana na conflicting demand of Scarce resources, hivyo kulazimika kupanuka na kwenda kuvamiwa jamii nyingine katika kona mbali mbali za dunia (hence, imperialism and colonialism);Wakoloni walipokuja Afrika, walitukuta katika hatua za awali kabisa za ‘STATE FORMATION', achilia mbali ‘STATE CONSOLIDATION' kwani hili hufuata baadae);

Tofauti na wenzetu, wakati wakoloni wana wasili, sisi tulikuwa bado hatujajenga ‘A PUBLIC REALM' inayoendeshwa na ‘CIVIC INSTITUTIONS', ‘in a collective manner', na badala yake, walitukuta tukiendesha mambo yetu ya kisiasa, kijamii na kiuchumi ‘in a community manner'; Ili kuelewa significance ya suala hili, nadhani ni muhimu tukatofautisha baina ya dhana ya COMMUNITY na COLLECTIVITY; Nitatumia lugha ya kiingereza ili nisipotoshe maana halisi;
Haya maandiko yako katika vifungu hivyo hapo juu yamegusa msingi na kiini kikuu cha historia ya Tanganyikaa. Kiini ambacho mara nyingi sana huwa hakijulikani au kwa makusudi hupotoshwa/kupuuzwa. So big thank you!

Nakumbuka kumwambia mchangajia mwenzangu, CHAMA (Gongo la Mboto), kuwa siku moja tungefanya mpango kuwa na uzi mpana ambao ungetufanya tujadili kwa kina na upana wa historia ya Tanganyika na baadaye Tanzania kwa miwani ya yanayotokea leo.

Ni ktk muktadha huu, wa bahari pana ya fikra na vigezo vyenye kuthibitika; ndipo tunapoweza kuelewa chanzo/kiini cha baadhi ya matatizo ya udini na ukabila (ambayo yameingizwa kwa nguvu na hila na wanasiasa ktk miaka ya karibuni na kubebwa na watu wengine kwa kujua au kutokujua) pamoja na rushwa, siasa za nje na uchumi doro.

Mara nyingi watunga sera, wanasiasa na wasomi wetu hajajishughlisha sana kwenye kutafuta na kutoa majibu yasiyojibu kwa upana na uzito wa matatizo tuliyonayo leo. Wamekuwa hodari wa kukata matawi huku mizizi na mashina vikiendelea kustawi na kuzaa.

Binafsi ningemwomba rafiki yangu CHAMA na wengine, tujumuike hapa maana ni fursa nzuri ya kuendelea kupanua bongo zetu ktk historia hasa ya kiutawala na kiserikali wa Tanganyika/Tanzania.

Samahani wadau kama nitakuwa nimetoka nje ya mada.
 

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