Yericko Nyerere
JF-Expert Member
- Dec 22, 2010
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Siasa ni mchezo mchafu, Siasa ni mchezo wa hisi na Siasa ni mchezo mchafu na "siasa si hasa.” Kwa mantiki hii, katika siasa hakuna udugu wala urafiki, na kama upo huwa ni wa muda tu, Siasa ni kilevi kibaya, na niugonjwa unaoua bila maumivu, madaraka hufisidi na madaraka yasiyo na kikomo hufisidi bila ya kikomo. Mwenye madaraka ni sawa na fundi mchundo mwenye nyundo mkuno wa kulia na msumari mkono wa kusho. Siasa ni mambo mengi lakini sio SAYANSI, Siasa ni medani ya mapambano ya kimadaraka (Power Struggle).
Siasa si mchezo mchafu, ila wachezaji wake ndiyo wachafu.Msingi wa siasa ni utumishi kwa umma. Ni fani inayohusu uendeshaji wa jamii, nchi au taifa. Kimantiki, Siasa ni fikra, busara na mipango ya kuongoza na kuendesha nchi. Bali matokeo ya watu waovu kuitumikia siasa, hali iliyobadili maana.
Katika dhana ya kisasa, jamii iliona haja ya kuwa na taasisi ambazo zitasimamia na kuongoza nyanja tofauti za maisha yao, Siasa ikaundwa. Siasa ni nguvu pamoja inayowakilisha jamii. Serikali hupata uhalali wa kutawala kutokana na kuchangiwa na nguvu hiyo.Hivyo serikali ni watu. Hisia na mitazamo ya watu wa kawaida kuhusiana na ‘siasa’ imekuwa ya kuihusisha fani hiyo na tamaa, ubinafsi, unafiki, ulaghai, na hujuma.
Mahusiano ya waongozi na waongozwa katika siasa msingi wake mzima wa siasa katika maongozi hayo ya tawala za kidemokrasia (na hata baadhi ya tawala za kidikteta hudai hivyo hivyo) unahusu ridhaa (mandate) ambayo wanaoongozwa huitoa kwa waongozi na hivyo kuwapa uhalali wa kusimamia mambo yao.
Lakini ridhaa hiyo haitolewi hivi hivi tu, inaambatana na amana (trust) kwamba waongozi watatekeleza dhamana (obligations) na wajibu (duties) wao kwa makubaliano na maelewano ya kufuata barabara na kuheshimu ipasavyo kanuni na maadili (norms, values and tastes) fulani yanayoitambulisha na kuiongoza jamii husika.
Marcus Tullius Cicero katika kitabu chake cha The Republic, kama kilivyonukuliwa na Chris Paten kwenye kitabu chake, East and West, Uk. 146 anayaeleza mahusiano haya kama ifuatavyo:
“Well, then, a commonwealth is the property of a people. But a people is not any collection of human beings brought together in any sort of way, but an assemblage of people in large numbers associated in an agreement with respect to justice and a partnership for the common good. The first cause of such an association is not so much the weakness of the individual as a certain social spirit which nature has implanted in man.”
Katika mifumo ya kileo, mambo haya huwekwa katika katiba na sheria za nchi ambazo zinajumuisha misingi ya jumla ya maongozi ya nchi, na pia huwekwa katika ilani (manifesto) za uchaguzi ambazo vyama vya siasa huziwasilisha kwa wapiga kura ili kupata ridhaa yao katika kuamua sera zitakazofuatwa na Serikali katika kipindi maalum kilichowekwa (hapa kwetu ni miaka mitano) baada ya uchaguzi kukamilika. Vitu hivyo viwili – Katiba na Ilani – huwa ndiyo mkataba baina ya waongozi na waongozwa katika uendeshaji wa nchi na Serikali.
Dhana ya demokrasia ambayo ilianzishwa na Wagiriki na sasa inabeba misingi ya kileo ya maongozi ya nchi inasisitiza suala hilo la mapatano yanayoongoza nchi baina ya waongozi na waongozwa. John Uhr katika kijitabu chake, Creating a Culture of Integrity, ameifafanua vyema tafsiri hii ya demokrasia pale aliposema:
“Democracy at its simplest refers to government by the people, carried out in the interests of the whole community. Democracy is often called ‘people power’. The central democratic idea is popular sovereignty: the idea that the people are the ultimate sovereign and that ‘good government’ demands that those who govern do so as representatives of the people whose welfare they hold in trust. Popular sovereignty is translated into practice by the people’s right to vote, and to stand for office, and so determine who governs. The legitimacy of democratic governments flows from their dependence on the freely-expressed consent of their citizens. Elections provide one important opportunity for the expression of popular consent. Elections also serve an important accountability function by reminding those who govern that they are meant to put the public good ahead of their own particular interests. Elections are thus important tests of accountability for governments as well as tests of popular consent to either the serving government or to alternative parties or individuals seeking a representative role.”
Ndiyo maana wanafalsafa huiita Katiba kuwa ni mkataba kati ya watawala na watawaliwa. Kwa maneno mengine, ni mkataba wa amana (trust) ambao unaongoza mahusiano kati ya waongozi na waongozwa. Wakati mwengine mahusiano haya pia huja katika mfumo wa Mkataba wa Kijamii (Social Contract) kama ilivyokuwa Ufaransa baada ya Mapinduzi ambao uliweka misingi ya Uhuru, Usawa na Udugu (Liberty, Equality and Fraternity).
Katika katiba, msingi wa mahusiano hayo ya waongozi na waongozwa huwekwa katika Utangulizi (Preamble)
inasema,
"KWA KUWA SISI Wananchi wa Jamhuri ya Muungano wa Tanzania tumeamua rasmi na kwa dhati kujenga katika nchi yetu jamii inayozingatia misingi ya uhuru, haki, udugu na amani:
NA KWA KUWA misingi hiyo yaweza tu kutekelezwa katika jamii yenye demokrasia, ambayo serikali yake husimamiwa na Bunge lenye wajumbe waliochaguliwa na linalowakilisha wananchi, na pia yenye Mahakama huru zinazotekeleza wajibu wa kutoa haki bila woga wala upendeleo wowote, na hivyo kuhakikisha kwamba haki zote za binadamu zinadumishwa na kulindwa, na wajibu wa kila mtu unatekelezwa kwa uaminifu:
KWA HIYO, BASI, KATIBA HII IMETUNGWA NA BUNGE MAALUM LA JAMHURI YA MUUNGANO WA TANZANIA, kwa niaba ya Wananchi, kwa madhumuni ya kujenga jamii kama hiyo, na pia kwa ajili ya kuhakikisha kwamba Tanzania inaongozwa na Serikali yenye kufuata misingi ya demokrasia, ujamaa na isiyokuwa na dini'
Ibara 3(1) "Jamhuri ya Muungano ni nchi ya kidemokrasia, na ya kijamaa, isiyokuwa na dini, yenye kufuata mfumo wa vyama vingi vya siasa"
Na Yericko Nyerere
Siasa si mchezo mchafu, ila wachezaji wake ndiyo wachafu.Msingi wa siasa ni utumishi kwa umma. Ni fani inayohusu uendeshaji wa jamii, nchi au taifa. Kimantiki, Siasa ni fikra, busara na mipango ya kuongoza na kuendesha nchi. Bali matokeo ya watu waovu kuitumikia siasa, hali iliyobadili maana.
Katika dhana ya kisasa, jamii iliona haja ya kuwa na taasisi ambazo zitasimamia na kuongoza nyanja tofauti za maisha yao, Siasa ikaundwa. Siasa ni nguvu pamoja inayowakilisha jamii. Serikali hupata uhalali wa kutawala kutokana na kuchangiwa na nguvu hiyo.Hivyo serikali ni watu. Hisia na mitazamo ya watu wa kawaida kuhusiana na ‘siasa’ imekuwa ya kuihusisha fani hiyo na tamaa, ubinafsi, unafiki, ulaghai, na hujuma.
Mahusiano ya waongozi na waongozwa katika siasa msingi wake mzima wa siasa katika maongozi hayo ya tawala za kidemokrasia (na hata baadhi ya tawala za kidikteta hudai hivyo hivyo) unahusu ridhaa (mandate) ambayo wanaoongozwa huitoa kwa waongozi na hivyo kuwapa uhalali wa kusimamia mambo yao.
Lakini ridhaa hiyo haitolewi hivi hivi tu, inaambatana na amana (trust) kwamba waongozi watatekeleza dhamana (obligations) na wajibu (duties) wao kwa makubaliano na maelewano ya kufuata barabara na kuheshimu ipasavyo kanuni na maadili (norms, values and tastes) fulani yanayoitambulisha na kuiongoza jamii husika.
Marcus Tullius Cicero katika kitabu chake cha The Republic, kama kilivyonukuliwa na Chris Paten kwenye kitabu chake, East and West, Uk. 146 anayaeleza mahusiano haya kama ifuatavyo:
“Well, then, a commonwealth is the property of a people. But a people is not any collection of human beings brought together in any sort of way, but an assemblage of people in large numbers associated in an agreement with respect to justice and a partnership for the common good. The first cause of such an association is not so much the weakness of the individual as a certain social spirit which nature has implanted in man.”
Katika mifumo ya kileo, mambo haya huwekwa katika katiba na sheria za nchi ambazo zinajumuisha misingi ya jumla ya maongozi ya nchi, na pia huwekwa katika ilani (manifesto) za uchaguzi ambazo vyama vya siasa huziwasilisha kwa wapiga kura ili kupata ridhaa yao katika kuamua sera zitakazofuatwa na Serikali katika kipindi maalum kilichowekwa (hapa kwetu ni miaka mitano) baada ya uchaguzi kukamilika. Vitu hivyo viwili – Katiba na Ilani – huwa ndiyo mkataba baina ya waongozi na waongozwa katika uendeshaji wa nchi na Serikali.
Dhana ya demokrasia ambayo ilianzishwa na Wagiriki na sasa inabeba misingi ya kileo ya maongozi ya nchi inasisitiza suala hilo la mapatano yanayoongoza nchi baina ya waongozi na waongozwa. John Uhr katika kijitabu chake, Creating a Culture of Integrity, ameifafanua vyema tafsiri hii ya demokrasia pale aliposema:
“Democracy at its simplest refers to government by the people, carried out in the interests of the whole community. Democracy is often called ‘people power’. The central democratic idea is popular sovereignty: the idea that the people are the ultimate sovereign and that ‘good government’ demands that those who govern do so as representatives of the people whose welfare they hold in trust. Popular sovereignty is translated into practice by the people’s right to vote, and to stand for office, and so determine who governs. The legitimacy of democratic governments flows from their dependence on the freely-expressed consent of their citizens. Elections provide one important opportunity for the expression of popular consent. Elections also serve an important accountability function by reminding those who govern that they are meant to put the public good ahead of their own particular interests. Elections are thus important tests of accountability for governments as well as tests of popular consent to either the serving government or to alternative parties or individuals seeking a representative role.”
Ndiyo maana wanafalsafa huiita Katiba kuwa ni mkataba kati ya watawala na watawaliwa. Kwa maneno mengine, ni mkataba wa amana (trust) ambao unaongoza mahusiano kati ya waongozi na waongozwa. Wakati mwengine mahusiano haya pia huja katika mfumo wa Mkataba wa Kijamii (Social Contract) kama ilivyokuwa Ufaransa baada ya Mapinduzi ambao uliweka misingi ya Uhuru, Usawa na Udugu (Liberty, Equality and Fraternity).
Katika katiba, msingi wa mahusiano hayo ya waongozi na waongozwa huwekwa katika Utangulizi (Preamble)
inasema,
"KWA KUWA SISI Wananchi wa Jamhuri ya Muungano wa Tanzania tumeamua rasmi na kwa dhati kujenga katika nchi yetu jamii inayozingatia misingi ya uhuru, haki, udugu na amani:
NA KWA KUWA misingi hiyo yaweza tu kutekelezwa katika jamii yenye demokrasia, ambayo serikali yake husimamiwa na Bunge lenye wajumbe waliochaguliwa na linalowakilisha wananchi, na pia yenye Mahakama huru zinazotekeleza wajibu wa kutoa haki bila woga wala upendeleo wowote, na hivyo kuhakikisha kwamba haki zote za binadamu zinadumishwa na kulindwa, na wajibu wa kila mtu unatekelezwa kwa uaminifu:
KWA HIYO, BASI, KATIBA HII IMETUNGWA NA BUNGE MAALUM LA JAMHURI YA MUUNGANO WA TANZANIA, kwa niaba ya Wananchi, kwa madhumuni ya kujenga jamii kama hiyo, na pia kwa ajili ya kuhakikisha kwamba Tanzania inaongozwa na Serikali yenye kufuata misingi ya demokrasia, ujamaa na isiyokuwa na dini'
Ibara 3(1) "Jamhuri ya Muungano ni nchi ya kidemokrasia, na ya kijamaa, isiyokuwa na dini, yenye kufuata mfumo wa vyama vingi vya siasa"
Na Yericko Nyerere
