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Ewe Mchungaji nani kasema Watanzania hawapendi utajiri? Walikuwa wanaupenda kabla, wakati na baada ya Azimio la Arusha! Na ndio maana tuliwaletea hilo Azimio ili walau lidhibiti tamaa ya utajiri isiyojali utu! Ni vigumu sana matajiri kuingia kwenye ufalme wa haki na usawa (egalite). Hakika ubepari ni unyama (barbarisme)!
Huu ndio mtazamo chanya na hasi wa muasisi wa Azimio la Arusha kuhusu matajiri na utajiri:
In the individual, as in the society, it is an attitude of mind which distinguishes the socialist from the non-socialist. It has nothing to do with the possession or non-possession of wealth. Destitute people can be potential capitalists--exploiters of their fellow human beings. A millionaire can equally be a socialist; he may value his wealth only because it can be used in the service of his fellow men. But the man who uses wealth for the purpose of dominating any of his fellows is a capitalist. So is the man who would if he could!
I have said that a millionaire can be a good socialist. But a socialist millionaire is a rare phenomenon. Indeed he is almost a contradiction in terms. The appearance of millionaires in any society is no proof of its affluence; they can be produced by very poor countries like Tanganyika just as well as by rich countries like the United States of America. For it is not efficiency of production, nor the amount of wealth in a country, which makes millionaires; it is the uneven distribution of what is produced. The basic difference between a socialist society and a capitalist society does not lie in their methods of producing wealth, but in the way that wealth is distributed. While, therefore, a millionaire could be a good socialist, he could hardly be the product of a socialist society.
Since the appearance of millionaires in a society does not depend on its affluence, sociologists may find it interesting to try and find out why our societies in Africa did not, in fact, produce any millionaires--for we certainly had enough wealth to create a few. I think they would discover that it was because the organization of traditional African society--its distribution of the wealth it produced--was such that there was hardly any room for parasitism. They might also say, of course, that as a result of this Africa could not produce a leisured class of landowners, and therefore there was nobody to produce the works of art or science which capitalist societies can boast. but works of art and the achievements of science are products of the intellect--which, like land, is one of God's gifts to man. And I cannot believe that God is so careless as to have made the use of one of His gifts depend on the misuse of another!
Defenders of capitalism claim that the millionaire's wealth is the just reward for his ability or enterprise. But this claim is not borne out of the facts. The wealth of the millionaire depends as little on the enterprise or abilities of the millionaire himself as the power of a feudal monarch depended on his own efforts, enterprise, or brain. Both are users, exploiters, of the abilities and enterprise of other people. Even when you have an exceptionally intelligent and hard-working millionaire, the difference between his intelligence, his enterprise, his hard work, and those of other members of society, cannot possibly be proportionate to the difference between their "rewards." There must be something wrong in a society where one man. however hard-working or clever he may be, can acquire as great a "reward" as a thousand of his fellows can acquire them.
Acquisitiveness for the purpose of gaining power and prestige is unsocialist. In an acquisitive society wealth tends to corrupt those who possess it. it tends to breed in them a desire to live more comfortably than their fellows, to dress better, and in every way to outdo them. They begin to feel they must climb as far above their neighbors as they can. the visible contrast between their own comfort and the comparative discomfort of the rest of society becomes almost essential to the enjoyment of their wealth, and this sets off the spiral of personal competition--which is then anti-social.
Apart from the anti-social effects of the accumulation of personal wealth, the every desire to accumulate it must be interpreted as a vote of "no confidence" in the social system. For when a society is so organized that it cares about its individuals, then, provided he is willing to work, no individual within that society should worry about what will happen to him tomorrow if he does not hoard wealth today. Society itself should look after him, or his widow, or his orphans. This is exactly what traditional African society in doing. Both the "rich" and the "poor" individual were completely secure in African society.
Source: http://www.nathanielturner.com/ujamaanyerere.htm
Huu ndio mtazamo chanya na hasi wa muasisi wa Azimio la Arusha kuhusu matajiri na utajiri:
In the individual, as in the society, it is an attitude of mind which distinguishes the socialist from the non-socialist. It has nothing to do with the possession or non-possession of wealth. Destitute people can be potential capitalists--exploiters of their fellow human beings. A millionaire can equally be a socialist; he may value his wealth only because it can be used in the service of his fellow men. But the man who uses wealth for the purpose of dominating any of his fellows is a capitalist. So is the man who would if he could!
I have said that a millionaire can be a good socialist. But a socialist millionaire is a rare phenomenon. Indeed he is almost a contradiction in terms. The appearance of millionaires in any society is no proof of its affluence; they can be produced by very poor countries like Tanganyika just as well as by rich countries like the United States of America. For it is not efficiency of production, nor the amount of wealth in a country, which makes millionaires; it is the uneven distribution of what is produced. The basic difference between a socialist society and a capitalist society does not lie in their methods of producing wealth, but in the way that wealth is distributed. While, therefore, a millionaire could be a good socialist, he could hardly be the product of a socialist society.
Since the appearance of millionaires in a society does not depend on its affluence, sociologists may find it interesting to try and find out why our societies in Africa did not, in fact, produce any millionaires--for we certainly had enough wealth to create a few. I think they would discover that it was because the organization of traditional African society--its distribution of the wealth it produced--was such that there was hardly any room for parasitism. They might also say, of course, that as a result of this Africa could not produce a leisured class of landowners, and therefore there was nobody to produce the works of art or science which capitalist societies can boast. but works of art and the achievements of science are products of the intellect--which, like land, is one of God's gifts to man. And I cannot believe that God is so careless as to have made the use of one of His gifts depend on the misuse of another!
Defenders of capitalism claim that the millionaire's wealth is the just reward for his ability or enterprise. But this claim is not borne out of the facts. The wealth of the millionaire depends as little on the enterprise or abilities of the millionaire himself as the power of a feudal monarch depended on his own efforts, enterprise, or brain. Both are users, exploiters, of the abilities and enterprise of other people. Even when you have an exceptionally intelligent and hard-working millionaire, the difference between his intelligence, his enterprise, his hard work, and those of other members of society, cannot possibly be proportionate to the difference between their "rewards." There must be something wrong in a society where one man. however hard-working or clever he may be, can acquire as great a "reward" as a thousand of his fellows can acquire them.
Acquisitiveness for the purpose of gaining power and prestige is unsocialist. In an acquisitive society wealth tends to corrupt those who possess it. it tends to breed in them a desire to live more comfortably than their fellows, to dress better, and in every way to outdo them. They begin to feel they must climb as far above their neighbors as they can. the visible contrast between their own comfort and the comparative discomfort of the rest of society becomes almost essential to the enjoyment of their wealth, and this sets off the spiral of personal competition--which is then anti-social.
Apart from the anti-social effects of the accumulation of personal wealth, the every desire to accumulate it must be interpreted as a vote of "no confidence" in the social system. For when a society is so organized that it cares about its individuals, then, provided he is willing to work, no individual within that society should worry about what will happen to him tomorrow if he does not hoard wealth today. Society itself should look after him, or his widow, or his orphans. This is exactly what traditional African society in doing. Both the "rich" and the "poor" individual were completely secure in African society.
Source: http://www.nathanielturner.com/ujamaanyerere.htm