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6 Maoism in TanzaniaMaterial connections and shared imaginariesPriya LalWe stand for self-reliance. We hope for foreign aid but cannot bedependent on it; we depend on our own efforts, on the creative power ofthe whole army and the entire people.Self-Reliance and Arduous StruggleIn December 1966, President Julius Nyerere embarked on a six-week tourof half of the regions in the newly independent East African country ofTanzania, which the national press enthusiastically dubbed his“LongMarch.”
1During this journey to both major regional centers and remoterural outposts, Nyerere called upon Tanzanians across the countryside tounite in pursuit of the country’s new developmental imperatives: self-reliance and socialism. In a pamphlet published several years earlier,Nyerere had already begun to outline these political principles, introducingthe concept ofujamaa, or“familyhood,”into national discourse as thefoundation for a proposed program of African socialism.2It was not untilthe conclusion of his“Long March,”however, that Nyerere officiallyinaugurated the policy ofujamaathat would structure life in Tanzania overthe next decade. On February 5, 1967, in a widely publicized manifestoissued in the northern town of Arusha, President Nyerere–popularlyknown as Mwalimu (Teacher)–announced the ideological contours of aradicalapproach tonational development based uponcollective hard work,popular agrarian transformation, and a resolutely anti-colonial stance.Though in theory theujamaaproject elaborated in the Arusha Declar-ation soughtto recuperate a lost ideal of traditional African socialism, it wasvery much the product of the global circumstances of the 1960s.
As theTanzanian initiative evolved, it borrowed from the Chinese developmentalmodel symbolically and ideologically–invoking Chinese historical mile-stones such as the Long March and the Cultural Revolution, and drawing1Nsa Kaisi,“Mwalimu’s Long March,”The Nationalist(February 4, 1967).2Julius Nyerere,“Ujamaa: The Basis of African Socialism,”inFreedom and Unity:A Selection from Writings and Speeches, 1952–65(Dar es Salaam: Oxford UniversityPress, 1966).
upon key themes of Maoism such as self-reliance, mass politics, andpeasant primacy. The discursive circulation of Maoist idioms and conceptsamong state officials and broader publics in Tanzania during the earlypostcolonial era was accompanied and enabled by the simultaneous mater-ial circulation of Chinese cultural, political, and economic resourcesthroughout the country. Mao’s Little Red Book was one such resource;in the late 1960s, English and Swahili translations of the text were adver-tised for sale (for the highly affordable price of one shilling) in majorTanzanian newspapers such asThe Nationalist,3and copies of theQuota-tionswere stocked at the National Central Library, opened in December1967.
4The contents of Mao’s Little Red Book embodied China’s innova-tive, unorthodox approach to socialism–an approach that resonated withofficials of Tanzania’s ruling political party, TANU, but also captured theattention of young people and intellectuals in cities such as Dar es Salaam.Given low literacy rates and the poor condition of transportationinfrastructure in the countryside, the book itself, as a physical object,was not always–or even often–the vehicle for the spread of Maoist ideasand symbols throughout Tanzania.
Instead, theQuotationstraveledacross radio airwaves to reach rural communities and illiterate urbanpublics across the country in oral form. Most importantly, the influenceof the Chinese socialist model onujamaa-era Tanzania was entrenchedthrough, and manifested itself in, the circulation of a wide range ofpeople and resources between China and Tanzania from 1964 to 1975.
The Chinese–Tanzanian relationship was, importantly, an asymmetricalone; though Tanzanian diplomatic missions and student groups paidmultiple visits to the PRC during this period, Chinaflooded Tanzaniawith teachers, doctors, technological support, monetary aid, culturalproductions, and a range of other collaborative and unilateral assistance.Rather than passively absorbing this aid, cultivating a position of eco-nomic and ideological dependency on China, Tanzanian actorsimported, incorporated, and transformed these Chinese elements toforge their own project of African socialism.
BackgroundThe United Republic of Tanzania was born in 1964, three years after theformer British colony of Tanganyika became a sovereign country, and3The Nationalist, the primary newspaper referenced here, was one of four daily newspapersin Tanzania until the press was fully nationalized in 1972.The Nationalist, along withUhuru, its Swahili-language counterpart, was owned and operated by TANU, the rulingparty at the time.4“No Censorship of Books in Tanzania,”The Nationalist(December 12, 1967).Maoism in Tanzania97)
several months after the island territory of Zanzibar also gained inde-pendence from British rule. Though mainland Tanganyika’s transitionto independence in 1961 was a fairly smooth and peaceful affair, inZanzibar decolonization was accompanied by a tumultuous, violent left-ist revolution–with racial overtones–against the ruling elite and landedclasses on the island. In the context of political turbulence, ongoing civilwar, and foreign involvement in the neighboring country of the Congo,as well as the escalation of liberation struggles against Portuguese imperi-alism and apartheid-style governance immediately to the south ofTanzania, the Zanzibar revolution drew new international attention toEast Africa. Nyerere and other TANU officials, like their counterpartsacross the African continent, felt the pressures of the Cold War quiteacutely, and pursued a platform of global engagement that would pre-serve the geopolitical and ideological autonomy of their young country.At the same time, the Tanzanian leadership sought to formulate anagenda for domestic development that accorded to the ideals informingtheir foreign policy (an emphasis on self-reliance combined with anidealization of community) but remained compatible with the on-the-ground realities of a poor, largely rural, society.
By 1967,ujamaahad emerged as the philosophy and strategy thatTANU leaders felt would best respond to the opportunities and con-straints of the early postcolonial period.Ujamaasimultaneously drewupon standard socialist themes–by rejecting exploitation and inequalityin favor of collective effort and welfare–and departed from the conven-tional global repertoire of development policy–by proposing a decentral-ized, pastoral version of socialist democracy.
Tanzanian political elitesstyledujamaaas aflexible, improvisational utopian project driven by ashifting dialectic between state-directed policy and popular subjectivetransformation, rather than proclaiming it afixed blueprint for revolu-tionary change. Immediately following the Arusha Declaration, theimplementation ofujamaabegan with the one-party state’s nationaliza-tion of banks, major industries, and natural resources.
The centerpiece oftheujamaainitiative, however, was the longer-term undertaking ofreorganizing the Tanzanian countryside into socialist villages. Theujamaavillage was to be defined by collective ownership of propertyand communal organization of agriculture; the hard work and unifieddedication ofujamaavillagers would fuel national development.
Whereas villagization began as an experimental and voluntary effort, itmorphed into a compulsory drive (known as Operation Vijiji [Villages])between 1973 and 1975 in which millions of peasants were forcefullyresettled. By the end of Operation Vijiji, the Tanzanian rural landscapehad been superficially transformed, but substantiveujamaahad not bee
1During this journey to both major regional centers and remoterural outposts, Nyerere called upon Tanzanians across the countryside tounite in pursuit of the country’s new developmental imperatives: self-reliance and socialism. In a pamphlet published several years earlier,Nyerere had already begun to outline these political principles, introducingthe concept ofujamaa, or“familyhood,”into national discourse as thefoundation for a proposed program of African socialism.2It was not untilthe conclusion of his“Long March,”however, that Nyerere officiallyinaugurated the policy ofujamaathat would structure life in Tanzania overthe next decade. On February 5, 1967, in a widely publicized manifestoissued in the northern town of Arusha, President Nyerere–popularlyknown as Mwalimu (Teacher)–announced the ideological contours of aradicalapproach tonational development based uponcollective hard work,popular agrarian transformation, and a resolutely anti-colonial stance.Though in theory theujamaaproject elaborated in the Arusha Declar-ation soughtto recuperate a lost ideal of traditional African socialism, it wasvery much the product of the global circumstances of the 1960s.
As theTanzanian initiative evolved, it borrowed from the Chinese developmentalmodel symbolically and ideologically–invoking Chinese historical mile-stones such as the Long March and the Cultural Revolution, and drawing1Nsa Kaisi,“Mwalimu’s Long March,”The Nationalist(February 4, 1967).2Julius Nyerere,“Ujamaa: The Basis of African Socialism,”inFreedom and Unity:A Selection from Writings and Speeches, 1952–65(Dar es Salaam: Oxford UniversityPress, 1966).
upon key themes of Maoism such as self-reliance, mass politics, andpeasant primacy. The discursive circulation of Maoist idioms and conceptsamong state officials and broader publics in Tanzania during the earlypostcolonial era was accompanied and enabled by the simultaneous mater-ial circulation of Chinese cultural, political, and economic resourcesthroughout the country. Mao’s Little Red Book was one such resource;in the late 1960s, English and Swahili translations of the text were adver-tised for sale (for the highly affordable price of one shilling) in majorTanzanian newspapers such asThe Nationalist,3and copies of theQuota-tionswere stocked at the National Central Library, opened in December1967.
4The contents of Mao’s Little Red Book embodied China’s innova-tive, unorthodox approach to socialism–an approach that resonated withofficials of Tanzania’s ruling political party, TANU, but also captured theattention of young people and intellectuals in cities such as Dar es Salaam.Given low literacy rates and the poor condition of transportationinfrastructure in the countryside, the book itself, as a physical object,was not always–or even often–the vehicle for the spread of Maoist ideasand symbols throughout Tanzania.
Instead, theQuotationstraveledacross radio airwaves to reach rural communities and illiterate urbanpublics across the country in oral form. Most importantly, the influenceof the Chinese socialist model onujamaa-era Tanzania was entrenchedthrough, and manifested itself in, the circulation of a wide range ofpeople and resources between China and Tanzania from 1964 to 1975.
The Chinese–Tanzanian relationship was, importantly, an asymmetricalone; though Tanzanian diplomatic missions and student groups paidmultiple visits to the PRC during this period, Chinaflooded Tanzaniawith teachers, doctors, technological support, monetary aid, culturalproductions, and a range of other collaborative and unilateral assistance.Rather than passively absorbing this aid, cultivating a position of eco-nomic and ideological dependency on China, Tanzanian actorsimported, incorporated, and transformed these Chinese elements toforge their own project of African socialism.
BackgroundThe United Republic of Tanzania was born in 1964, three years after theformer British colony of Tanganyika became a sovereign country, and3The Nationalist, the primary newspaper referenced here, was one of four daily newspapersin Tanzania until the press was fully nationalized in 1972.The Nationalist, along withUhuru, its Swahili-language counterpart, was owned and operated by TANU, the rulingparty at the time.4“No Censorship of Books in Tanzania,”The Nationalist(December 12, 1967).Maoism in Tanzania97)
several months after the island territory of Zanzibar also gained inde-pendence from British rule. Though mainland Tanganyika’s transitionto independence in 1961 was a fairly smooth and peaceful affair, inZanzibar decolonization was accompanied by a tumultuous, violent left-ist revolution–with racial overtones–against the ruling elite and landedclasses on the island. In the context of political turbulence, ongoing civilwar, and foreign involvement in the neighboring country of the Congo,as well as the escalation of liberation struggles against Portuguese imperi-alism and apartheid-style governance immediately to the south ofTanzania, the Zanzibar revolution drew new international attention toEast Africa. Nyerere and other TANU officials, like their counterpartsacross the African continent, felt the pressures of the Cold War quiteacutely, and pursued a platform of global engagement that would pre-serve the geopolitical and ideological autonomy of their young country.At the same time, the Tanzanian leadership sought to formulate anagenda for domestic development that accorded to the ideals informingtheir foreign policy (an emphasis on self-reliance combined with anidealization of community) but remained compatible with the on-the-ground realities of a poor, largely rural, society.
By 1967,ujamaahad emerged as the philosophy and strategy thatTANU leaders felt would best respond to the opportunities and con-straints of the early postcolonial period.Ujamaasimultaneously drewupon standard socialist themes–by rejecting exploitation and inequalityin favor of collective effort and welfare–and departed from the conven-tional global repertoire of development policy–by proposing a decentral-ized, pastoral version of socialist democracy.
Tanzanian political elitesstyledujamaaas aflexible, improvisational utopian project driven by ashifting dialectic between state-directed policy and popular subjectivetransformation, rather than proclaiming it afixed blueprint for revolu-tionary change. Immediately following the Arusha Declaration, theimplementation ofujamaabegan with the one-party state’s nationaliza-tion of banks, major industries, and natural resources.
The centerpiece oftheujamaainitiative, however, was the longer-term undertaking ofreorganizing the Tanzanian countryside into socialist villages. Theujamaavillage was to be defined by collective ownership of propertyand communal organization of agriculture; the hard work and unifieddedication ofujamaavillagers would fuel national development.
Whereas villagization began as an experimental and voluntary effort, itmorphed into a compulsory drive (known as Operation Vijiji [Villages])between 1973 and 1975 in which millions of peasants were forcefullyresettled. By the end of Operation Vijiji, the Tanzanian rural landscapehad been superficially transformed, but substantiveujamaahad not bee