Wamasai,Wairaqw,Wabarabaig, Wasukuma, waambiwa warudi "makwao".

[Companero]

Mngetekeleza walau asilimia 50 tu ya mapendekezo ya hizo PhD na Ripoti za Utafiti yakinifu wale kusingekuwa na matatizo mnayoyaongolea kana kwamba chanzo chake ni mfugaji - ninyi mnaona sawa viongozi kujigawia ekari mpaka 1,000 huko Kilosa na Mvomero ila mnaona shida wafugaji kujifugia mifugo yao kwa amani bila kubugudhiwa na dola na wanamaendeleo uchwara wenye nadharia walizoazima kutoka kwenye jamii ambazo hata hawazijui? Suluhisho ni kuwaachia wafugaji maeneo wafuge kwa amani kwa kutumia mifumo yao ya transihumansi ambayo imetunza mazingira kwa karne na karne kabla hamjawavuruga na elimu yenu ya kimagharibi inayojiona inajua kila kitu na kutuvurugia ardhi ya nchi yetu na misaada yenu isiyo endelevu kwa kuwa haijali hali halisi ya mazingira yetu!

 

[Companero]

Nini kifanyike? mazao ya watu yakivamiwa je wote wakae kimya?

Kwani hujui cha kufanya? Tafuta kiini cha tatizo. Kisha tatua tatizo!

 

[Zakumi]

Zakumi nakushangaa sana kuwa wewe ni kinara wa kuulalamikia utawala wa Nyerere na kuzilaani sera zake za operesheni sogeza ila kwenye hili la ufugaji unazifumbia macho sera zake zilizosababisha wafugaji wanaohama kitransihumansi hasa wa Kimaasai na Kibarabaig wawe wakimbizi katika nchi yao wenyewe - hebu ngoja nikulundikie bandiko hili linalochambua jinsi sera za ubepari wa kidola Tanzania ilivyoharibu mfumo yakinifu wa wafugaji wetu na kuwafanya waonekane hawana 'kwao' japo mnadai warudi 'kwao':

The above cited scuffles [between the State and Maasai], among others, shows how the state saw the way of life of the Maasai as an impediment on development rather than development in its own right. The formulation and implementation of the Tanzanian Livestock Development Policy followed similar lines. Despite of the-then president Nyerere (1967) earlier Maasai-sensitive quasi policy statement [on adopting developmental methods compatible with Maasai culture]that we find in the opening epigraph, it is reported that Nyerere claimed that Tanzanians could not continue with unscientific ‘nomadic’ cattle methods in his 1981’s call for “a national policy on the improvement of ranches and dairy farms” (Mustafa 1990: 102). The policy, which was premised on the modern theory of development known as modernization theory, was formally promulgated in 1983 and it sought to transform the ‘traditional’ pastoralists such as the Maasai from living what was perceived as a simple subsistence life void of surplus into a ‘modern’ life premised on capitalist accumulation.

It should be noted that this policy was preceded by the 1962 nationalisation of land policy in Tanzania – which expropriated grazing land - and the 1967 national policy on socialist rural development that sought to modernize Tanzania by moving people to cooperative villages, which were meant to be provided with modern social and economic services. This move to control livestock development, which was in line with the interest of modern capitalist accumulation and World Bank export-led development strategy, overlooked the Maasai’s elaborate pattern of transhumant land-use and what Mustafa (1990) refers to as the fact that pre-capitalist pastoralists primarily considered cattle as means of production for producing values such as milk, meat and hides. The Tanzanian quasi-socialist state, in its push for state capitalist developmentalism at the expense of Maasai indigenous modes of development, was therefore impoverishing, marginalizing and even dissolving the very people it sought to develop as the following lamentation underscores:

They came to drive us out and take us to a bad place. And as you know, people are being squeezed together to villages. But how can cattle manage village life? Now we want to be saved. I mean, we have already seen how the state ranches and cultivators come and drive us out of a place if they find us there. Now where will we end up? They are continually driving us into the bad places. Perhaps it is the intention of the Government to finish off all these cattle of the Parakuyo? Look at how on the state ranches the numbers of cattle are not being reduced but instead are being increased in order to fully stock the ranches…Just look now at the children who don’t have any milk because of these people who are driving us into the bush. Does this benefit anyone? Do you think we like this kind of thing? We are angry. Look at how thin I am. It is because I no longer get milk like I used to. Look at those steers of mine which used to be fat. They have been bitten by tsetse flies until they have become really thin. These are our problems. Tell the Government to look at the state we are in and tell them not to come again and force us to live in a place which is no good for cattle… If someone is living in an area which is good for cattle, then he should be left to stay there without being bothered again” (Parakuyo Maasai quoted in Mustafa 1990: 108-109)

No matter how good the state’s intentions were, the above descriptions affirms Schneider’s (1979) assertion that the East African governments, in viewing pastoralism as essentially irrelevant to development, did not understand the economic of the pastoralists and even if they understood, they did not know how to effect changes in the pastoral economies that will bring them in line with national development. This was due to the misinterpretations of cultural constraints on development and as a result, most of the development projects ended up as the one Hodgson (2001) has rightly dubbed ‘Devastating Development. ’

This 'Devastating Development' was the last of post-colonial mega development project in Maasailand. According to Hodgson (2001), it was as series of projects over a ten-year period (1969-1979) that was funded by USAID even though Tanzania also paid the US dearly for the project. It was known as the Masai Livestock Development and Range Management Project. It failed in part because many of the thirty eight important assumptions on which the project objectives were based assumed willingness on the part of the Maasai to voluntarily change fundamental aspects of their lives when shown the advantage of alternative modes. As in one of its case that has been cited in the essay i.e. the case of the Parakuyo Maasai, both the USAID and the Tanzanian government mis-read the logic of their customary practices. For example the USAID “ ‘experts’ assumed that Maasai raised cattle for beef rather than milk” (Hodgson 2001: 218)

The modern nation-state, in overlooking or even undermining some rational way of life of its subjects, has been significantly responsible for the creation of ‘modern’ cultural constraints on development. It’s a pity that cultural imperialism has led to the situation whereby one can hardly walk the streets of major East African cities such as Dar-es-Salaam without seeing a lot of Maasai roaming these streets in search of minimum wage jobs such as those of being night watchmen in the houses of the elites.

SELECTED REFERENCES

Campbell, D. J. 1993. Land as ours, land as mine: Economic, political and ecological marginalisation in Kajiado district. In Being Maasai. Spear, T. & Waller, R. Mkuki na Nyota, Dar-es-Salaam.

Hodgson, D. L. 2001. Once intrepid warrior: Gender, ethnicity, and cultural politics of Maasai development. Indiana University Press, Indianapolis.

Mustafa, K. 1990. The pastoralist question. In Capitalism, socialism and the development crisis in Tanzania. O’Neill, N. & Mustafa, K. (eds.).Avebury, Hants.

Ndagala, D. K. 1992. Territory, pastoralists, and livestock: Resource control among the Kisongo Maasai. Acta Universitatis Upsaliensis, Uppsala.

Nthomang, K. 2001. Exploring the indigenous/autochthonous minefield: Social policy and the marginalisation of indigenous people in Africa. In Africa’s indigenous peoples: ‘First peoples’ or ‘marginalised minorities?’ Barnard, A. & Kenrick, J, (ed.) University of Edinburgh Center of African Studies, Edinburgh.

Nyerere, J. K. 1967. Socialism and Rural Development. Government Printers, Dar-es-Salaam.

Salvadori, C. & Fedders, A. 1973. Maasai. Collins, London.

Schneider, H. K. 1979. Livestock and equality in East Africa: The economic basis for social structure. Indiana University Press, Bloomington.

Shivji, I. G. & Kapinga, W. B. 1998. Maasai rights in Ngorongoro, Tanzania. Hakiardhi Dar-es-Salaam

Spencer, P. 2003. Time, space, and the unknown: Maasai configurations of power and providence. Routledge, London.

Tignor, R. L. 1976. The colonial transformation of Kenya: The Kamba, Kikuyu, and Maasai from 1900 to 1939. Princeton University Press, New Jersey.

Zeleza, T. 1994. Maasai. The Rosen Publishing Group, New York.

------------------------------------
"Kwangu wapi?" - Mabala

Kwanza naomba niweke sawa. Sijalalamikia utawala wa Nyerere kama manung'uniko. Ninachofanya ni kuangalia makosa gani yalifanyika na ku-formulate alternative way of life.

Na ninakubaliana naye katika mambo mengi tu na likiwepo swala la Tanzanians could not continue with unscientific ‘nomadic’ cattle methods.

Lakini ninachopingana naye ni kutumia dola kuendesha biashara au miundo ya biashara ambayo ingefanywa vizuri na watu binafsi (free market).

Wafugaji sio Normads. Unormads wao unatokana na wao kutafuta sehemu za kutafuta malisho. Lakini kama malisho yanapatikana they would settle down.

Kuna njia nyingi za kisasa za kufanya malisho yapatikane katika mazingira ya aina moja na kuwafanya wafugaji wasiwe normads. Na hiyo sio elimu ya Magharibi. Ni matumizi ya common sense tu.

Mpaka sasa wahusika na serikali hajamwezesha mfugaji kutengeneza malisho. Njia mliyonayo ni kumruhusu aende popote anapotaka kwa sababu yeye ni mtanzania. That's so cheap.

It's pity, mpaka sasa mkulima hajaweza kuongeza uzalishaji katika units zao na wafugaji bado wanatangatanga.

 

[Zakumi]

Mngetekeleza walau asilimia 50 tu ya mapendekezo ya hizo PhD na Ripoti za Utafiti yakinifu wale kusingekuwa na matatizo mnayoyaongolea kana kwamba chanzo chake ni mfugaji - ninyi mnaona sawa viongozi kujigawia ekari mpaka 1,000 huko Kilosa na Mvomero ila mnaona shida wafugaji kujifugia mifugo yao kwa amani bila kubugudhiwa na dola na wanamaendeleo uchwara wenye nadharia walizoazima kutoka kwenye jamii ambazo hata hawazijui? Suluhisho ni kuwaachia wafugaji maeneo wafuge kwa amani kwa kutumia mifumo yao ya transihumansi ambayo imetunza mazingira kwa karne na karne kabla hamjawavuruga na elimu yenu ya kimagharibi inayojiona inajua kila kitu na kutuvurugia ardhi ya nchi yetu na misaada yenu isiyo endelevu kwa kuwa haijali hali halisi ya mazingira yetu!

Nakubaliana na wewe. Lakini sehemu ya kufanyia transihumansi ni hile waliyoishi kwa asili.

Afu kwanini transihumansi iwepo kwa normads wa Tanzania pekee yake? Janjaweed wakienda Darfur inakuwa civil war .

 

[Zakumi]

Kwani hujui cha kufanya? Tafuta kiini cha tatizo. Kisha tatua tatizo!

Tatizo la kiini
Tanzanians could not continue with unscientific ‘nomadic’ cattle methods. JK Nyerere

 

[Madela Wa- Madilu]

Watu wangu wanaangamia kwa kukosa maarifa.
Ni ukweli hatuna tena uwezo wa kufuga maelfu ya ngo'mbe kwa mtindo huu wa kuswaga kila kona. Lakini pia serikali haina haki ya kunyang'anya mifugo ya wananchi?

Tunahitaji mageuzi katika kila jambo, lakini si uhuni huu wa kuamka na kulazimisha watu kupunguza mifugo yao.

Ndiyo maana siku zote nina muunga mkono Marehemu mzee Mwamwindi kwa kitendo chake cha kishujaa cha kumlima Risasi mkuu wa mkoa wa Iringa Marehemu Kreluu kwa ujinga wake wa kutekeleza siasa isiyotekelezeka.



Hivi kuishi Kilosa kunahitaji kibali??

 

[Companero]

Zakumi posti zako zina mchanganyiko wa sensi na kuboronga. Unaboronga unapokubaliana na Nyerere kuwa hizo methodi za wafugaji zilikuwa 'unscientific' wakati unajua kuwa fika alikuwa anasema hivyo ili apate zile fedha za msaada za USAID n.k. au umeshasahau mara hii kuwa ni wewe uliyekuwa unajenga hoja kuwa Nyerere alitegemea sana misaada ya nje kwenye ule mjadala wa Ujamaa? Transihumansi ni scientific 'nomadic' way if I may use that derogative term 'nomadic'. Tatizo ni kuwa wasomi hamkai chini kusoma sayansi ya Mwafrika - mnadhani sayansi ni made in America/UK tu!

Sasa twende kwenye pointi zako zenye sensi. Ni kweli kabisa hawa wafugaji wakipewa maeneo wata-seto kama walivyo-seto wakati walipokuwa na uhuru wa kufanya transihumansi kwenye maeneo yao. Ndio maana mkakati tarajali wa kurasimishia 'the common', yaani, ardhi ya pamoja ya wafugaji na kuwapa hatimiliki ya jumla ina-meki sensi kwa kiasi fulani. Ndio, wapeni hati ya kumiliki maeneo yao ya ufugaji wafanye transihumansi alafu muone kama watasambaa huko mnakokuita 'kwenu' na muone jinsi watakavyokuwa wanatunza mazingira kuliko hata ninyi mnaOjiona ni scientific japo mnaharibu mazingira kwa kuvuta sigara, kutumia mafriji yanayokula ozoni leya, kulima kwa mboleo za kikemikali na kutupa taka za plastiki hovyo!

"If pastoralists are not conservationists then how come they have coexisted with wildlife and evergreen forests for ages?" - Anonymous Observer of Indegineous Ecological Conservation Methods

 

[Lole Gwakisa]

L(Ole) S/he, the pastoralist whom you call a nomad, didn't just walk - he was evicted and forced to wander as a pariah in his/her own country of Tanzania - the so called African haven of peace. People have researched the matter over and over again, even the Dean of the Faculty of Law at UDSM got a PhD on that topic - it is entitled EVICTIONS AND THE RIGHTS OF PEOPLE IN CONSERVATION AREAS IN TANZANIA. Now if you don't see any complexity in that history of forced migration and internal displacement, that is, if you don't see any factual thing in research that have been scholarly peer reviewed and have thus stood the litmus test of academic excellency and truthfulness then keep being blind until you meet the Lord on the Road to Damascus then, and only then you, will be able to sing 'I once was Blind but Now I see' and, finally, you will stop persecuting wafugaji!

If somebody GOT a PHd from this I can only say I pity him or her.The abstract , synopsis data collection analysis and conclusion are all WRONG.
Who forced the guys to MOVE to Kilosa AND NOT to Serengeti,Bunda,Mwanza or Moshi for that matter.
Now dont be argumentative for its sake while deep down you know the naked truth.
Please bear in mind that academic researches are at best academic, fit for the spongy hearted who will not live for one straight year with the wananchi.
The attitude that such a research forms a social bible is at best naive on your part.

 

[Lole Gwakisa]

Mngetekeleza walau asilimia 50 tu ya mapendekezo ya hizo PhD na Ripoti za Utafiti yakinifu wale kusingekuwa na matatizo mnayoyaongolea kana kwamba chanzo chake ni mfugaji - ninyi mnaona sawa viongozi kujigawia ekari mpaka 1,000 huko Kilosa na Mvomero ila mnaona shida wafugaji kujifugia mifugo yao kwa amani bila kubugudhiwa na dola na wanamaendeleo uchwara wenye nadharia walizoazima kutoka kwenye jamii ambazo hata hawazijui? Suluhisho ni kuwaachia wafugaji maeneo wafuge kwa amani kwa kutumia mifumo yao ya transihumansi ambayo imetunza mazingira kwa karne na karne kabla hamjawavuruga na elimu yenu ya kimagharibi inayojiona inajua kila kitu na kutuvurugia ardhi ya nchi yetu na misaada yenu isiyo endelevu kwa kuwa haijali hali halisi ya mazingira yetu!

Mkuu Companero inaelekea wewe ni msomi ambaye uwanda wake wa kujidai ni kuta nne na kompyuta chumbani.
You live on abstract assumptions ambazo mwelekeo wake ni tu kukupatia kile unachohitaji-funding kwa Phd yako.
Hao wanao fund project zako ungewaconvince wawaendeleze wafugaji ili wafuge kisasa hya malumbano yasingekuwepo.
Phd yoyote isipokuwa relevant kwa jamii inamofanyika , then inakoelekea ni kwenye dustbin hata ukiifanya kwa miaka 10.Kwa hiyo watch out usijepoteza muda wako.
Pamoja na research zote ulizozimention most of what you are propounding here is tantamount to irrelevancies ambazo zinaweka static positions kwa wakulima.
Kwa research zako ukiweza kunijibu kwa nini wafugaji hawakuelekea Moshi, mlimani Kilimanjaro, au Serengeti, basi nitakupa Phd nyingine!

 

[Ogah]

Nafikir ni ufinyu wa akili na mawazo kuona research za wenzako hazifai simply kwa sababu haziendani na mawazo uliyonayo.

Huwezi kutatua tatizo bila kujua chanzo chake....na research mara nyingi hujaribu kuonyesha njia ya nmna ya kutatua matatizo yetu baada ya ku-analyse kwa undani tatizo husika..........

kuona kila siku unakula chakula bila kujua...utaendeleza vipi upatikanaji wa chakula in a sustainable way ni UPOFU usio na kifani........kwa hiyo wanao-fund research usifikiri ni wajinga

 

[Zakumi]

Zakumi posti zako zina mchanganyiko wa sensi na kuboronga. Unaboronga unapokubaliana na Nyerere kuwa hizo methodi za wafugaji zilikuwa 'unscientific' wakati unajua kuwa fika alikuwa anasema hivyo ili apate zile fedha za msaada za USAID n.k. au umeshasahau mara hii kuwa ni wewe uliyekuwa unajenga hoja kuwa Nyerere alitegemea sana misaada ya nje kwenye ule mjadala wa Ujamaa? Transihumansi ni scientific 'nomadic' way if I may use that derogative term 'nomadic'. Tatizo ni kuwa wasomi hamkai chini kusoma sayansi ya Mwafrika - mnadhani sayansi ni made in America/UK tu!

Sasa twende kwenye pointi zako zenye sensi. Ni kweli kabisa hawa wafugaji wakipewa maeneo wata-seto kama walivyo-seto wakati walipokuwa na uhuru wa kufanya transihumansi kwenye maeneo yao. Ndio maana mkakati tarajali wa kurasimishia 'the common', yaani, ardhi ya pamoja ya wafugaji na kuwapa hatimiliki ya jumla ina-meki sensi kwa kiasi fulani. Ndio, wapeni hati ya kumiliki maeneo yao ya ufugaji wafanye transihumansi alafu muone kama watasambaa huko mnakokuita 'kwenu' na muone jinsi watakavyokuwa wanatunza mazingira kuliko hata ninyi mnaOjiona ni scientific japo mnaharibu mazingira kwa kuvuta sigara, kutumia mafriji yanayokula ozoni leya, kulima kwa mboleo za kikemikali na kutupa taka za plastiki hovyo!

"If pastoralists are not conservationists then how come they have coexisted with wildlife and evergreen forests for ages?" - Anonymous Observer of Indegineous Ecological Conservation Methods

Companero:

Naona mna-abuse matumizi na tafsiri ya sayansi. Sayansi ni lazima ielezee WHY and HOW.

Kwa mfano bibi yangu alikuwa mganga wa jadi. Uganga wake ulitokana na trials and errors za miaka mingi.

Kisayansi, chemical na proteins zilizokuwepo kwenye mimea aliyotumia ndio zilizomsaidia bibi yangu kutibu kwa kutumia miti shamba.

Pamoja na hayo bibi yangu hakutumia ujuzi wa kisayansi kutibu, kwa sababu hakuweza kuelezea methodically and systematically kwanini miti fulani iliponya.

Kwa mtaji niliosema mazoea ya wafugaji kuweza kuvuna mazingira fulani sio sayansi ni mazoea ya muda mrefu.

 

[Companero]

Zakumi sayansi inaanza na 'hypothesis' (dhahania) kisha 'hypothesis testing' (kujaribu dhahania) na kumalizia na 'confirmation' (kuhakikisha) na hapo ndipo kunapopatikana 'theory' (nadharia) ya kuelezea 'method' (njia) fulani au 'phenomenon'(tukio) fulani.

Hivyo, hayo unayoyaita mazoea ya muda mrefu ambayo wengine wanaiita utamaduni ni mambo ambayo jamii zetu wameyafanyia majaribio ya muda mrefu na kuyahakiki na kuhakikisha kuwa hakika ndio njia bora ya kuishi, kwa mfano Transihumansi miongoni mwa jamii za wafugaji wanaohama. Hiyo ndio sayansi yenyewe. Kumbuka sio kila mtumiaji wa sayansi/teknolojia anaweza kuilezea sayansi husika kwa undani ila watalaamu wa sayansi katika jamii husika wanaweza kuelezea. Mimi nimeshakutana na waganga wa jadi wenye maelezo ya kisayansi tena ya kifizikia kabisa kuhusu kwa nini wanachimba dawa uchi au kwa nini wanachuma dawa upande wa Magharibi ambapo jua ndipo linapozama!

Hebu pata dondoo hii kutoka kwa Wole Soyinka kuhusu jinsi mwanamaendeleo wako Mwalimu Nyerere alivyovuruga sayansi endelevu ya jamii yetu ambayo watalaamu asilia wetu walikuwa wameihakiki kwa karne na karne na kuhakikisha kuwa inakidhi mahitaji ya jamii yetu na inaendana na mazingira yetu:

On the one hand, Ujamaa was evolved from certain principles of traditional social organization which had emerged through cultural evolution. On the other hand, violence was done to this obviously organic process by uprooting cohesive communities, relocating then in comparatively modernist villages where social amenities and access to centralized organs of development could be provided. The effect of this on the existing cultural security, itself a non-negligible factor and agent of productivity, was underrated. We are speaking here of a quantity beyond sentimental attachments. Century old and tested modes of production were abruptly interrupted; the results was, even in Nyerere's admission, not the developmental model it was expected to be. Let me add by the way that I was, and still am, a believer in the basic philosophy of Ujamaa; indeed, I eulogized it in a poem. That aspect of interrupting, in such artificial way, the cultural cohesion of a community was however, one which remained for me, frankly, troublesome" - Wole Soyinka (1992: 205) on 'Culture, Memory and Development'

Ewe Zakumi daima kumbuka huo usogezaji wa kiimla sio ule Ujamaa halisi ambao Nyerere aliubainisha hapa chini kuhusiana na namna ya kuufanya 'Ujima wa Kisasa', yaani Ujamaa wa Kisayansi, uendane na sayansi ya jamii zetu mbalimbali ikiwemo jamii za wafugaji wanaohama kwa kutumia sayansi ya kimazingira ya Transihumansi:

"The social customs of the people also vary to some extent. The Masai are traditionally a nomadic cattle people; their family structure, their religious beliefs, and other things, have been shaped by this fact. They are therefore somewhat different from the social beliefs and organization of, for example, the traditional agricultural Wanyakyusa. The steps which will be necessary to combine increased output with social equality may therefore vary; the important thing is that the methods adopted should not be incompatible with each other, and should each be appropriate for the attainment of the single goal in the particular circumstances" - Julius Nyerere (1967: 14) on 'Socialism and Rural Development'

 

[Companero]

Lole naona kubishana na wewe sasa hakuna tija maana unapinga tu bila kutoa hoja au kutueleza utafiti wako umegundua nini au historia unayoijua wewe inasema nini kuhusu jinsi wafugaji walivyolazimika kuwa wakimbizi katika nchi yao wenyewe!

Kama hujui kuwa hao wafugaji waliondolewa huko Serengeti toka enzi za mkoloni sasa unataka nisikujibu nini - kuwa hawakwenda Serengeti kwa kuwa walishafukuzwa huko?

Kama hujui kwa nini hawakwenda Kilimanjaro wakati toka enzi za zamani walikuwa huko wanapambana unataka nisikujibu nini - kuwa hawakwenda Kilimanjaro kwa kuwa walowezi walikuwa wameshabanana kwenye Vihamba?

Kama hujui kuwa misaada kedekede imeshatolewa toka enzi za Mkoloni mpaka enzi za Nyerere eti ili kuwaelimisha hawa wafugaji na bado ikashandikana sasa unataka nisikujibu nini - kuwa wafugaji hawakubadilika kwa kuwa misaada na mafundisho waliyopewa hayakuwa endelevu na wala hayakuzingatia maarifa ya asili ya mazingira yao?

Lole mimi sijakulazimisha uwe na fikra mgando au hisia za kikabila kuhusu wafugaji, endelea tu hivyo uone kama utaleta badiliko lolote kwa kuendekeza mitazamo hiyo ya Kikoloni ya 'saidia maskini' ambayo haijaleta mabadiliko kwa wafugaji wala wakulima!

 

[Lole Gwakisa]

Nafikir ni ufinyu wa akili na mawazo kuona research za wenzako hazifai simply kwa sababu haziendani na mawazo uliyonayo.

Huwezi kutatua tatizo bila kujua chanzo chake....na research mara nyingi hujaribu kuonyesha njia ya nmna ya kutatua matatizo yetu baada ya ku-analyse kwa undani tatizo husika..........

kuona kila siku unakula chakula bila kujua...utaendeleza vipi upatikanaji wa chakula in a sustainable way ni UPOFU usio na kifani........kwa hiyo wanao-fund research usifikiri ni wajinga

Haya Mkuu ni mawazao yako ambayo siyo lazima yawe sahihi .
Research mara nyingi ni nzuri sana kwa yule aliyezitengeneza.Ni ajabu kwamba kuna research nyingi ambazo hazikatizi mageti ya vyuo zilipo asisiwa kwa kukosa relevance na the real world.
Ukiwa na a wrong synopsis, wrong data collection then haitashangaza kupata a wrong conclusion.
Na ndio maana hapa JF watu wanatetea research zao ambao haziwezi hata kuwa adopted na wizara husika.

The other part of your submission is deplorable to say the least.Kwa mawazo yako mtu ukifikiri nyama yote inayo liwa na watu wote basi inatoka kwa mfugaji aliyefukuzawa Kilosa, that is nonsensical.

Ingekuwa vyema ingeanzishwa thread uliyo propose juu ya funding of researches wasomi vile vile tupo na you will be surprised with what you can learn from it.

 

[Lole Gwakisa]

Lole naona kubishana na wewe sasa hakuna tija maana unapinga tu bila kutoa hoja au kutueleza utafiti wako umegundua nini au historia unayoijua wewe inasema nini kuhusu jinsi wafugaji walivyolazimika kuwa wakimbizi katika nchi yao wenyewe!

Kama hujui kuwa hao wafugaji waliondolewa huko Serengeti toka enzi za mkoloni sasa unataka nisikujibu nini - kuwa hawakwenda Serengeti kwa kuwa walishafukuzwa huko?

Kama hujui kwa nini hawakwenda Kilimanjaro wakati toka enzi za zamani walikuwa huko wanapambana unataka nisikujibu nini - kuwa hawakwenda Kilimanjaro kwa kuwa walowezi walikuwa wameshabanana kwenye Vihamba?

Kama hujui kuwa misaada kedekede imeshatolewa toka enzi za Mkoloni mpaka enzi za Nyerere eti ili kuwaelimisha hawa wafugaji na bado ikashandikana sasa unataka nisikujibu nini - kuwa wafugaji hawakubadilika kwa kuwa misaada na mafundisho waliyopewa hayakuwa endelevu na wala hayakuzingatia maarifa ya asili ya mazingira yao?

Lole mimi sijakulazimisha uwe na fikra mgando au hisia za kikabila kuhusu wafugaji, endelea tu hivyo uone kama utaleta badiliko lolote kwa kuendekeza mitazamo hiyo ya Kikoloni ya 'saidia maskini' ambayo haijaleta mabadiliko kwa wafugaji wala wakulima!

Companero my friend , usinipachike sifa ambazo sina.
Mimi si mkabila wala sichukii wafugaji.
NINACHOCHUKIA ni uharibifu usio wa lazima wa maliasili muhimu kuliko zote tuliyo nayo ambayo ni ardhi tuliyopewa na Mungu.
NINACHOCHUKIA ZAIDI ni kujaribu kuhalalisha uharibifu huo kwa kulaumu tu bila kuchukua hatua zozote.
Mimi sipingi research kwa kupinga tu ,la hasha, lakini hatuwezi kuwa at ransome na ardhi yetu kuisubmit iharibiwe kwa maksudi na wafugaji ili waishi maisha wanayopenda wao na waliyozoea.
Ihefu tumeona hatua zilizochukuliwa, hatua zilikuwa zilikuwa sawa na wetlands za Ihefu sasa zinajaa maji.
Katika post zangu za awali nilikuuliza juu ya ile ardhi iliyo haribika kule sehemu za Arusha , kiteto Shinyanga na kwingineko.Uharibifu uliosababishwa na ufugaji usioendelevu.Hili hebu lijibu.
Bado nasema research zilizofanyika kama hazina relance na hali halisi on th ground , they will only gather dust in their cabinets.

 

[Darwin]

Niambie mchango wa ufugaji ktk uchumi wetu Tz??

Elimu sio kufika chuo kikuu tu, na mtu utamjua ujinga wake kutokana na maneno ayasemayo tu.

Kama Tz itategemea hata kununua nyama au maziwa kutoka nchi za nje sijui kama baada ya miaka 40 mafisadi watapata chakuiba tena.
Kwani shilingi yao inayoporomoka kama maporomoko ya victoria falls haitaweza kununua chochote kutoka nje tena.

 

[Zakumi]

Zakumi sayansi inaanza na 'hypothesis' (dhahania) kisha 'hypothesis testing' (kujaribu dhahania) na kumalizia na 'confirmation' (kuhakikisha) na hapo ndipo kunapopatikana 'theory' (nadharia) ya kuelezea 'method' (njia) fulani au 'phenomenon'(tukio) fulani.

Hivyo, hayo unayoyaita mazoea ya muda mrefu ambayo wengine wanaiita utamaduni ni mambo ambayo jamii zetu wameyafanyia majaribio ya muda mrefu na kuyahakiki na kuhakikisha kuwa hakika ndio njia bora ya kuishi, kwa mfano Transihumansi miongoni mwa jamii za wafugaji wanaohama. Hiyo ndio sayansi yenyewe. Kumbuka sio kila mtumiaji wa sayansi/teknolojia anaweza kuilezea sayansi husika kwa undani ila watalaamu wa sayansi katika jamii husika wanaweza kuelezea. Mimi nimeshakutana na waganga wa jadi wenye maelezo ya kisayansi tena ya kifizikia kabisa kuhusu kwa nini wanachimba dawa uchi au kwa nini wanachuma dawa upande wa Magharibi ambapo jua ndipo linapozama!

Hebu pata dondoo hii kutoka kwa Wole Soyinka kuhusu jinsi mwanamaendeleo wako Mwalimu Nyerere alivyovuruga sayansi endelevu ya jamii yetu ambayo watalaamu asilia wetu walikuwa wameihakiki kwa karne na karne na kuhakikisha kuwa inakidhi mahitaji ya jamii yetu na inaendana na mazingira yetu:

On the one hand, Ujamaa was evolved from certain principles of traditional social organization which had emerged through cultural evolution. On the other hand, violence was done to this obviously organic process by uprooting cohesive communities, relocating then in comparatively modernist villages where social amenities and access to centralized organs of development could be provided. The effect of this on the existing cultural security, itself a non-negligible factor and agent of productivity, was underrated. We are speaking here of a quantity beyond sentimental attachments. Century old and tested modes of production were abruptly interrupted; the results was, even in Nyerere’s admission, not the developmental model it was expected to be. Let me add by the way that I was, and still am, a believer in the basic philosophy of Ujamaa; indeed, I eulogized it in a poem. That aspect of interrupting, in such artificial way, the cultural cohesion of a community was however, one which remained for me, frankly, troublesome" - Wole Soyinka (1992: 205) on 'Culture, Memory and Development'

Ewe Zakumi daima kumbuka huo usogezaji wa kiimla sio ule Ujamaa halisi ambao Nyerere aliubainisha hapa chini kuhusiana na namna ya kuufanya 'Ujima wa Kisasa', yaani Ujamaa wa Kisayansi, uendane na sayansi ya jamii zetu mbalimbali ikiwemo jamii za wafugaji wanaohama kwa kutumia sayansi ya kimazingira ya Transihumansi:

“The social customs of the people also vary to some extent. The Masai are traditionally a nomadic cattle people; their family structure, their religious beliefs, and other things, have been shaped by this fact. They are therefore somewhat different from the social beliefs and organization of, for example, the traditional agricultural Wanyakyusa. The steps which will be necessary to combine increased output with social equality may therefore vary; the important thing is that the methods adopted should not be incompatible with each other, and should each be appropriate for the attainment of the single goal in the particular circumstances” - Julius Nyerere (1967: 14) on 'Socialism and Rural Development'

Naona unataka kuwafundisha wanaSayansi kuhusu Sayansi. Patterns ya hari ya hewa na mazingira zilisaidia jamii nyingi kujenga mifumo yao ya maisha.

Kwa mfano miaka ya zamani, kulikuwa na mvua za vuli na mvua za masika. Mvua za vuli zilikuwa za muda mfumi na wakulima walipanda mazao ya muda mfupi. Hivyo wakati wa vuli walipanda karanga, maharage n.k.

Wakati wa masika walipanda mazao ya muda mrefu kama mpunga, mahindi, pamba n.k

Bibi yangu ambaye alikuwa na heka mbili tu. Aliishi maisha bila taabu yoyote. Kutokana na mabadiliko ya kisiasa, hari ya hewa na maongezeko ya mahitaji, mfumo wake wa uzalishaji isn't feasible anymore.

Huduma za afya zimeongeza idadi kubwa ya watu. Bibi yangu leo amewaona great great grandchildren. Na hayo great grand children wanasoma shule, wana cell phones na mambo mengi ambayo hayakuwepo miaka 30 iliyopita. Hivyo heka mbili hazisaidii familia yake.

Huduma za afya zimewasaidia hata jamii ya wafugaji. Idadi yao imeongezeka. Na vilevile wafugaji hawaishi kwenye Isolation kama miaka iliyopita. Wanatumia cell phones, wanakunywa bia, wananunua baiskeli na wanafanya mambo mengi ambayo ufumo wao wa maisha hauwezi kuimili tena.

Hivyo Transihumansi unayoeleza hapa at best is a nostalgia. However, as the time moves on, it becomes primitive nonsense.

Kwa mfano, wafugaji wengi wanaoa wanawake wengi. Na hii ni moja ya Transihumansi. Kwa sababu ya vifo vya magonjwa na mapigano ya kijamii. Mfugaji ni lazima alikuwa awe na wake wengi hili apate warithi. Sasa hivi kuna serikali inayolinda amani na ongezeko la huduma za afya, warithi wengi wanakuwa hai ambao wanasababisha mlinganyo wa mali kutofuata patterns za miaka iliyopita.

Creative destruction ndio itakayoweza kuwasaidia wafugaji. Wachagga anapokwenda kuishi Morogoro, haendi na mbegu za kahawa. Sasa kwanini mfugaji abebe ng'ombe kila sehemu anazotaka kuishi.

 

[Zakumi]

Elimu sio kufika chuo kikuu tu, na mtu utamjua ujinga wake kutokana na maneno ayasemayo tu.

Kama Tz itategemea hata kununua nyama au maziwa kutoka nchi za nje sijui kama baada ya miaka 40 mafisadi watapata chakuiba tena.
Kwani shilingi yao inayoporomoka kama maporomoko ya victoria falls haitaweza kununua chochote kutoka nje tena.

Mchango wa wafugaji is almost nil katika shughuli za uchumi. Na hilo sio suala la kuwalaumu wafugaji.

 

[ILAN RAMON]

Jokakuu:


Jamii ya wafugaji iliyopo Kilosa haina respect na wakazi wa wilaya hiyo. Mkulima anahangaika na mtu anakuja kulisha ng'ombe kwenye shamba la mtu.
Kama taifa lenyewe ni hilo basi tugawane nchi

Vilevile wenyeji wa wilaya ya Kilosa ni mchangayiko wa makabila mengi. Wengi walikuja kwenye shughuli za mkonge. hivyo hili sio suala la ubaguzi bali jamii za kichungaji zinabidi zikubali maisha yao ya jadi au kurudi makwao.

Kwao wapi?

 

[ILAN RAMON]

Ng

Sina haja ya kusoma hicho kitabu. WaBarbaigs ni Normads. Na makabila mengi ya kiNormads yameshindwa kufanya mabadiliko ya wao ku-survive katika karne hii na
yamekuwa chanzo cha migogoro ya resources barani Africa.


Ng'ombe wanachangia global warming are u. Mad/?dinosaurs walishindwa itakuwa ng'ombe?

Kumbuka hata hao ng'ombe wanachangia sehemu kubwa katika global warming na hii ni issues kubwa kuliko marginazation unayotaka kuelezea hapa.

Data za global warming za mwaka 1995 na za 2009, zingempa huyo mwandishi wa kitabu mtazamo mpya kabisa wa suala hilo.