Dissertations / Theses on the topic 'Ujamaa'

“To build a nation in the true sense (...) is to build the character of its people-of ourselves, to build an attitude of mind which will enables us to live together with our fellow citizen (...), in mutual friendliness and cooperation” Tanzania is a country consisting of more than 130 ethnicities and three major religions. It is surrounded by continuous conflict which could be seen as a suitable environment for identity-related violence to flourish, but instead it is a country that should be seen as a role model in dealing with ethnic religious identities through a self-created system, which includes a political vision and an ideology. The purpose of this thesis has been to explore and describe a country that has worked through politics for a society that has a place for religion, but not religion mixed with politics. The study is based on secondary empirical material and on field work done in the Babati district in Tanzania. The result is important for several reasons, in today’s identity-focused world, since it illustrates the need to recognize people's multiple identities, to be able to integrate to create a foundation of tolerance and respect between religions.

It is now forty years after the start of African Socialism, or Ujamaa, in Tanzania. This study examines to what extent Tanzanians still tell their national history in ways which feature the important themes of social change that were introduced by President Julius Nyerere and his political party after independence: increasing equality, popular participation, egalitarian values and self-reliant economic development. The intention of the study is to see to what extent these ideas are still important in the ways that Tanzanians today tell their national history. The study is based on oral history interviews, with Tanzanian expatriates living in Cape Town, and is supplemented by secondary sources on the post-independence and Ujamaa periods. It argues that memory can be affected by current events.

The present study is a political biography in the broad sense of Julius Karambage Nyerere. The main perspective has been his significance for nation-building in Tanzania. The dissertation is chronologically ordered after his life and restricted to the period 1922-1977. Five themes discussed in modern scholarship on nationalism and which are considered relevant to the study of African nationalism are treated: The origin and globalization of nationalism. From the perspective of the process of global nation-building, Nyerere's activities as nationalist leader in Tanzania are discussed, which contrary to his own wishes only embraced the former colonies Tanganyika and Zanzibar. Constructivism versus realism. Here it is shown that nationalism in Africa largely followed the colonial borders and were thus constructions without any connection to historically-relevant ethnic or cultural borders. The relationship between nationalism and modernity. The fundamental problematic in Nyerere's modernizing ambitions, i.e. to unite individual and collective interests in an harmonic interplay in the name of development, is treated. Strategies for nationalizing a populace. Here, the evolution of Nyerere's social vision - ujamaa or familyhood, is described. From the central idea of Tanzanian nationalism - development - the nationalists' construction of traditional African society would unite with modern society, in accordance with the basic ideas of African socialism. The significance of an elite for nation-building. In common with nationalism's development in Europe, African nationalism was led by elites. The transformation from "Black European" to "African Personality" went via education, primarily provided by Christian missionaries in Africa. Nyerere's education familiarized him with British colonialism, nationalism and cultural heritage as well as the British School of Social Anthropology, Catholic social teachings and communitarianism. The study shows that Nyerere's political thought was influenced by Fabian socialism, Catholic social teaching, communitarianism and political thinkers like Henry George, G.D.H. Cole, R.H. Tawney and Arthur W. Lewis. Nyerere realized his political ideas first as leader of the nationalist movement Tanganyika African National Union (TANU) and after independence in 1961 as president up until 1985. He was called the "father of the nation" and ruled in his charismatic role as mwalimu, teacher.
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This thesis addresses the question of what Nyerere’s particular version of Ujamaa (socialism) is. It answers that question by focusing on themes which surround and feed into Ujamaa, in order to provide its conceptual account. The thesis is an account of the ideology of Ujamaa in both theory and practice. Thus while the writings of Nyerere have been a primary source along with contemporary and subsequent commentators, the thesis is not about Nyerere, the person or the body of his work, but about the development and construction of the particular social, cultural, and political theory and practice. Therefore, only the elements of Nyerere’s thought which speak directly about this have been included. Data was collected from the writings of Nyerere as a primary source and supplemented with the work of other commentators in order to argue that Ujamaa was not just a development theory but it was also an ideology, a reconstruction of an imaginary relationship at the level of the state, which should be reinstated in order to free Tanzanians from the yoke of domination. Thus, as well as being interesting historically and conceptually, the thesis might also be relevant considering the contemporary political situation in Tanzania.

La pensée et la pratique politiques de Julius Kambarage Nyerere s'inscrivent dans l'effervescence des mouvements nationalistes qui ont préparé l'accession des pays africains a l'indépendance mais aussi s'apparentent aux thèses développementalistes en vogue au cours des deux premières décennies qui ont suivi les indépendances (uhuru). C'est ainsi qu'après avoir anime un mouvement culturel, la t. A. A. (tanganyika african association), après l'avoir transformé en parti politique, la TANU (tanganyika african national union) qui deviendra plus tard le CCM (chama cha mapinduzi), après ses différentes prises de position lors des célèbres "conférences d'accra" ou au sein du pafmeca (pan african freedom mouvement for east and central africa), nyerere a cru bon de "forger" une doctrine politique -l'ujamaa- qui rassemble, pèle mèle, ses convictions chrétiennes et fabiennes, ses inclinations socialistes et son attachement aux valeurs d'entraide et de convivialité de la société africaine traditionnelle. C'est pourquoi, loin de constituer un mythe, de tracer les contours d'une utopie ou d'entretenir un rêve, l'ujamaa est d'abord unequete d'identité et de dignité, un cheminement ad augusta per angusta a partir d'un recours aux us et coutumes ancestrales
Julius Kambarage nyerere's thought and political experience come within the stirrings of the nationalist movements which lead to the independence of african countries. It also pertains to the developmentalist theses that were fashionable during the two first decades that followed the independence (uhuru). Thus, after having led a cultural movement, the t. A. A (tanganyika african association), after having turned it into a political party, the tanu (tanganyika african national union)- that later was to become the ccm (chama mapinduzi)-, after his various stands at the well known "accra conferences" or within the pafmeca (pan african freedom movement for east and central africa), nyerere thought it good to build up a new doctrine -ujamaa- that gathers, higgledy-piggledy, his christian and fabian beliefs, his inclination and his attachment to values of mutual aid and conviviality of the traditional african society. This is why, far from being a myth, or giving the outlines of an utopia, or of keeping a dream alive, ujamaa is first a quest for identity and dignity, a progress ad augusta per angusta for ancient customs

The only play by Kezilahabi, Marx`s shorts, is a political satire, so pungent that it has not yet been published, although its photocopied manuscript has been in circulation for almost twenty years (it is dated 1978). Probably it was written soon after Julius Nyerere`s pamphlet Azzmio la Arusha baada ya Miaka Kumi (1977), where he overtly admitted for the first time the failure of his policy, clearing the way for critical literary works.

The only play by Kezilahabi, Marx`s shorts, is a political satire, so pungent that it has not yet been published, although its photocopied manuscript has been in circulation for almost twenty years (it is dated 1978). Probably it was written soon after Julius Nyerere`s pamphlet Azzmio la Arusha baada ya Miaka Kumi (1977), where he overtly admitted for the first time the failure of his policy, clearing the way for critical literary works.

This thesis investigates the perceptions of development held by the supposed beneficiaries of various interventions over time. Development (or maendeleo) has been central to Tanzanian political discourse since the late-colonial era and is still drawn on by government, Civil Society and Non-governmental Organizations alike. This research investigates the period from late-colonialism until the present day, discussing the way in which wazee (older people) in South-Eastern Tanzania interpret development. In other words, this thesis centres on the views held by a group often overlooked in development research in a region that is similarly sidelined. In order to delimit the study in certain important ways, this thesis is framed by three dimensions that are seen as critical to reading development: materiality, place and ‘the past’.Material aspirations are seen as significant herein and are placed alongside the material inequalities between people and places that help to frame older people’s readings of development. These inequalities are partly played out in the differences between places, as in two proximate villages in South-Eastern Tanzania, and the perceptions of place and space are also fundamental to interpreting development. History/‘the past’ and the way in which this is understood and represented is a third and equally important dimension which structures the way in which development is understood by older people, based on their experience of ‘the past’ rather than through historical distinctions imposed from ‘outside’. This thesis offers a multi-disciplinary approach to investigating development, and demonstrates that a thorough engagement with people who have lived through numerous different eras and experienced various interventions, generates complex, place-specific readings of development. Through ethnographic research I have been able to demonstrate the importance of ‘localized’ knowledge although many of those who were interviewed draw from attendant discourses at regional, national and global scales in order to exemplify their arguments. Development is largely understood through absence rather than presence by wazee in South-Eastern Tanzania and with far greater complexity than is often allowed for in more mainstream research into development. Expectations for development have been created over time by various promises of intervention but the perceived failure of many such attempts is seen to further emphasize the absence rather than the presence of development, with older people arguing that they are isolated and ostracised and written out of contemporary development and materially poor. The value placed on uncovering voices that are otherwise lost from debates cannot be overemphasized and this illustrates that development tropes appear far different when the perspectives of wazee are fully analyzed. This thesis, then, challenges mainstream discourse and conventional histories of development and argues for a more engaged and grounded reading of the concept.

Cette thèse étudie l'impact à long terme de politiques menées en Tanzanie et en URSS sur le développement économique et les représentations sociales et culturelles. Les deux premiers chapitres s'intéressent aux politiques de développement tanzaniennes connues sous le nom d'ujamaa. Le troisième aux déportations ethniques ordonnées par Staline pendant la Seconde Guerre mondiale. Le chapitre 1 s'intéresse à l'impact à long terme du statut "en développement" d'un village. Le chapitre 2 étudie l'impact de la diversité ethnique sur la confiance inter-ethnique, toujours en utilisant les ujamaa en Tanzanie. Le chapitre 3 étudie la propagation des valeurs et des cultures entre des populations différentes mises en contact par les déportations ethniques ordonnées par Staline
This dissertation studies historical experiments and their impact on contemporaneous economic development and attitudes. The first chapters explore different aspects of the big-push policies known as the ujamaa in Tanzania. The third chapter focuses on the ethnic deportations that were carried out under Stalin's orders during WWII. Chapter 1 studies the long-term impact of having been designated as developmental during the time of the ujamaa on local economic development, as proxied by night light luminosity. Chapter 2 examines the effect of ethnic diversity on inter-ethnic trust, exploiting the ujamaa-induced exposure of groups as part of the policy's villagization program. Chapter 3 studies cultural diffusion using an episode in history in which close co-existence of different cultural groups was exogeneously imposed in a real-word setting without constraints on the interaction between them: Stalin's ethnic deportations during WWII

Mathias Eugen Mnyampala (1917-1969) est un écrivain, juriste et poète d'expression swahilie tanzanien. De langue maternelle cigogo, il apprend le kiswahili et l'écriture par les textes de la Bible à l'âge de quinze ans. A partir de l'indépendance du Tanganyika en 1961, il engage son art poétique au service du développement du kiswahili, la langue de la nouvelle nation. Dans cette destinée particulière d'un jeune pasteur de l'Ugogo du centre de la Tanzanie, qui devient un maître reconnu par ses pairs de la poésie d'expression swahilie et un artiste national, se reflète la problématique de la construction d'une nation tanzanienne. Notre question centrale concerne la structure métrique formelle et la langue des poèmes de Mathias E. Mnyampala. Comment les définir ? Quels rapports entretiennent-ils avec le corpus classique des XVIIIème et XIXème siècles de la poésie d'expression swahilie ? Pourquoi est-ce ce type particulier de poésie - décrit formellement et linguistiquement - qui fait l'objet d'une promotion à l'échelon national et de reconnaissances officielles par des autorités politiques successives de Tanzanie ? Pour aboutir à l'interprétation politique de l'analyse formelle et linguistique des textes poétiques, il nous a fallu d'abord nous doter d'outils de description formelle qui étaient manquants. Nous parcourons pour ce faire l'ensemble des théories métriques existantes afin d'arriver à une synthèse formelle et réductionniste. Nous analysons ensuite le corpus poétique de Mathias E. Mnyampala sur cette base. Les formes métriques et la langue des poèmes témoignent de processus créatifs ex materia liés à la métrique classique qui nous apprennent quelque chose au sujet de la construction nationale au service de laquelle ils sont appelés. La création ex materia, ni classique ni moderne, est une troisième voie de la composition poétique que notre approche formelle permet de décrire. Nous verrons qu'en parallèle d'une nationalisation des mètres classiques de la poésie d'expression swahilie, il est question d'une africanisation de la culture nationale.

My intention in this study was to assess the response of the ‗Anglican Church‘¹ of Tanzania to Ujamaa².Using archives and interviews as sources, I explored the reactions of Anglicans to the struggle for independence, the new regime and Ujamaa. I also explored the response of the political elite to these Anglicans' reactions to the new regime and Ujamaa. Furthermore, I investigated the consequences experienced by the church after the fall of Ujamaa in Tanzania. It emerged that when Tanganyika and Zanzibar had received their independence, the new African state authorities made rigorous changes so that their countries would reflect African identities. These efforts included an increase in the number of Africans in civil services (replacing Europeans and Indians), modification or changes of names of towns and cities, and the introduction of new policies. Named as Africanisation,³ this development had far reaching impacts on the establishment of the two countries. They merged to form the United Republic of Tanzania and then declared Ujamaa the state policy. Ujamaa, which derived its meaning from the Kiswahili word Jamaa (a family member within an extended family whose utu (humanity) became meaningful only through watu (the community)⁴ was the choice because it signified ‗Tanzanian extended family‘— mtu ni watu (I am because we are). President Nyerere urged every individual, institution, the church included, to work for and live up to the Ujamaa goals.⁵ At a conference with religious leaders at Tabora, for example, Nyerere challenged the leaders to review the European inherited ‗traditions‘ of their churches which, according to him, were in conflict with the Ujamaa which the state was trying to promote.⁶ Although there were some reservations,⁷ the Anglican missions which became the state church of the colonial regime after World War I were faced with two crucial challenges. First was a demand for reorientation of their loyalty from the colonial government to the new state authority and the goals of Ujamaa. The discussion in chapters two, three, four and five of this study focused on this demand. Second was the whole question of whether Ujamaa was compatible with the Anglicanism they were propagating. This question was fully discussed in chapter six of this study. This study showed that changes, especially the ones which touched spiritual aspects of the people, were not easily received and that was what had brought the challenges which the church experienced. This was clearly analysed in chapter seven and the concluding chapter.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

In the 1960s, when most African nations gained their independence after the age of colonialism, several theories and strategies emerged with the goal of "developing" these apparently "underdeveloped" territories. One of the most influential approaches for this task was represented in Julius K. Nyerere´s idea of Ujamaa, the Tanzanian version of African socialism. Even before the Arusha Declaration established Ujamaa as a national development strategy in 1967, several groups of politicized young farmers took to the empty countryside of Tanzania to implement their own version of cooperative development. From one of these attempts emerged the Ruvuma Development Association (RDA), which organized up to 18 villages in southwestern Tanzania. The RDA became the inspiration for Nyerere´s concretization of Ujamaa and its implementation on national level. Yet, the central state could not replicate the success of the peasants, which was based on voluntariness and intrinsic motivation. In 2015, this exploratory study has revisited the Region of Ruvuma. Through a case study approach, relying mostly on qualitative methods, new insights into the local history of Ujamaa and its perception have been gathered. In particular, narrative interviews with contemporary witnesses and group interviews with the present-day farmers’ groups have been conducted. Furthermore, NGOs active within the region, as well as regional and local government institutions were among the key stakeholders identified to concretize the local narrative of Ujamaa development. All interviews were analyzed according to the principles of qualitative content analysis. Additionally, individual villager questionnaires were used to achieve a more holistic picture of the local perception of development, challenges and the Ujamaa era. None of the original Ujamaa groups of the times of the RDA was still operational at the time of research and no case of village-wide organization of collective agriculture could be observed. Nevertheless, in all of the three case study villages, several farmers’ groups (vikundi) were active in organizing development activities for their members. Furthermore, the perception of the Ujamaa era was generally positive throughout all of the case study sites. Yet, there have been significant differences in this perception, based on the village, age, gender and field size of the recipients. Overall, the period of Ujamaa was seen as an inspiration for present-day group activities, and the idea of such activities as a remedy for the developmental challenges of these villages was common among all stakeholders. This thesis concludes that the positive perception of group activities as a vehicle for village development and the perception of Ujamaa history as a positive asset for the inception and organization of farmers’ groups would be highly beneficial to further attempts to support such development activities. However, the limitations in market access and capital availability for these highly-motivated group members have to be addressed by public and private development institutions. Otherwise, "the smell of Ujamaa" will be of little use for the progress of these villages
In den 1960er Jahren, als die meisten Nationen Afrikas ihre Unabhängigkeit erlangten, entstanden etliche Strategien und Theorien, welche die "Entwicklung" dieser „unterentwickelten“ Territorien zum Ziel hatten. Einer der einflussreichsten Ansätze für dieses Ziel war Julius K. Nyereres Idee von Ujamaa, der tansanischen Variante des afrikanischen Sozialismus. Noch bevor die Arusha Deklaration Ujamaa 1967 als nationale Entwicklungsstrategie verankerte, versuchten sich verschiedene Gruppen junger, politisierter Bauern an ihrer eigenen Version der kooperativen Entwicklung im dünn besiedelten ländlichen Raum Tansanias. Aus einem dieser Versuche ging die Ruvuma Development Association (RDA) hervor, welche bis zu 18 Dörfer im Südwesten des Landes organisierte. Die RDA wurde die Inspiration für Nyereres Konkretisierung von Ujamaa, sowie dessen Umsetzung auf nationaler Ebene. Allerdings war der Zentralstaat nicht in der Lage, den auf Freiwilligkeit und intrinsischer Motivation beruhenden Erfolg dieser einfachen Bauern zu reproduzieren. Die vorliegende explorative Studie wurde 2015 in der Region Ruvuma durchgeführt und konnte durch einen, im wesentlich auf qualitativen Methoden beruhenden, Case-Study Ansatz neue Einblicke in die lokale Ujamaa-Geschichte sowie deren Wahrnehmung sammeln. Insbesondere wurden narrative Zeitzeugeninterviews und Gruppeninterviews mit heutigen Bauerngruppen durchgeführt. Zur Konkretisierung des lokalen Narratives der Ujamaa Entwicklung wurden zudem in der Region aktive NGOs sowie Regional- und Kommunalverwaltung befragt. Alle Interviews wurden mittels qualitativer Inhaltsanalyse ausgewertet. Zusätzlich dienten, an individuelle Dorfbewohner gerichtete, Fragebögen zur Herausarbeitung eines umfassenden Bildes der lokalen Wahrnehmung von Entwicklung, Herausforderungen und der Ujamaa Ära an sich. Keine der ursprünglichen Ujamaa Gruppen war zum Zeitpunkt der Erhebung noch aktiv. Ebenso konnte kein Fall einer das ganze Dorf umfassenden kollektiven Landwirtschaft beobachtet werden – kleinere Bauerngruppen (vikundi) kristallisierten sich dagegen als rezente Form kooperativer Entwicklungsmodelle heraus. Darüber hinaus war die Wahrnehmung der Ujamaa Ära in allen untersuchten Dörfern überwiegend positiv. Jedoch zeigten sich signifikante Unterschiede dieser Wahrnehmung bezüglich des Wohnortes, des Alters, des Geschlechts und der Größe des Feldes der Befragten. Insgesamt wurde die Zeit von Ujamaa als eine Inspiration für heutige gruppenbasierte Entwicklungsaktivitäten gesehen, welche wiederum von allen Akteuren als Möglichkeit zur Überwindung der Entwicklungsprobleme dieser Dörfer gesehen wurden. Diese Dissertation kommt zu dem Schluss, dass die positive Wahrnehmung von Gruppenaktivitäten als ein Instrument zur kommunalen Entwicklung und die Wahrnehmung der Ujamaa Ära als ein positives "Asset" für die Gründung und Organisation von vikundi sehr vorteilhafte Voraussetzungen für weitere Entwicklungsaktivitäten bieten. Allerdings fehlen diesen Gruppen Kapital und Marktzugang. Dies muss von staatlichen wie nichtstaatlichen Entwicklungsorganisationen angegangen werden, andernfalls wird der "smell of Ujamaa" wenig zum Fortschritt in diesen Dörfern beitragen

Panic over human population growth became a near-global phenomenon in the second half of the twentieth century. International networks encouraged governments to adopt population control methodologies that used state power and national policy to incentivize, and sometimes coerce, lower fertility rates. By the end of the century, the failures and draconian nature of population control led to a rebuke of broad demographic interventions. Population policy shifted toward a reproductive rights framework that privileged individual prerogative over any national agenda. My research introduces a conceptual middle ground that allows for coordinated state programming in the face of undesirable demographic trajectories, while also upholding a spectrum of individual liberty – what I call “population management.” The model for population management is not hypothetical, but materialized in Tanzania during the Ujamaa era that lasted roughly two decades from 1967 to 1986. Through robust leadership, a sense of imagined kinship, moral nuance, and an active policymaking coalition, Tanzania nurtured an approach to changing demographics that centered population within its broader postcolonial development project. Population management encouraged reciprocal state and community action to assuage problems brought on by an increasing population, including education reforms, diversified family planning, and public health campaigns. The flexible concept of “responsible parenthood” kept varying groups of government actors, religious authorities, women’s organizations, community leaders, and health practitioners on the same page, as their multiplicity of lived experience helped define and inform policy. Tanzania’s population management agenda reframes the historical narrative away from a binary of state control versus individual rights, and provides a model for future policymaking. Combating the attendant problems of population change requires broad networks working together, which makes collaboration and flexibility key to maintaining collective action. As global demographic agendas diverge with rapid population growth in regions of Africa and depopulation in high-income countries, governments will need to adopt contextualized population policies that acknowledge unique historical, personal, and local sensitivities.
2022-07-15T00:00:00Z

Research Doctorate - Doctor of Philosophy (PhD)
Despite the popularity and the breadth of his philosophical writings, few scholars have linked Tanzania’s founding post-independence President Julius Nyerere’s thinking to the analysis of Tanzanian educational policies and practices. Since 1961, Tanzania has initiated a series of reforms seeking to achieve Universal Primary education, coupled with a particular approach to educational decentralisation. An understanding of these reforms, and an assessment of their historical trajectory, requires an analysis of them through a Nyererean lens or framework. This project centres on developing such an understanding. The aim of this study is to examine and assess Tanzanian educational reforms, policies and structures, over the period 1961-2015, against the Nyererean framework developed for this project. This objective will be achieved by completing the following tasks: first, identify Nyerere’s over-arching socio-political and economic worldview, which sought to integrate traditional African values with the socialist philosophies and development demands of the postcolonial context, expressed in terms of a broad social and political project: Ujamaa (African socialism). Then, analyse educational policies across three identified time periods in terms of their relationship to the project of African socialism and in particular it’s key educational components: Ujamaa, education for self-reliance; educational expansion (UPE); and Nyererean educational decentralisation. The analysis of policy through a Nyererean framework yielded mixed results overtime. Whereas the pre Ujamaa period 1961-1966 was mainly characterised by the inherited conventional models underpinned by an emphasis upon post-primary education to lay the foundation for future economic growth, some ideas on Ujamaa such as brotherhood and abolition of racial discrimination in education, were also documented in policy. The Ujamaa and self-reliance period 1967-1985 was distinctive because it embraced most of the Nyererean perspectives in different areas such as education expansion, decentralisation and in particular merging study with work as part of the philosophy of forming citizens with the particular skills and dispositions that would be suited to the Ujamaa socialist society. Social-political and economic turmoil in the late 1970s and early 1980s is shown to have impacted on Ujamaa policies, leading into the 1986-2015 period in which policy reversed by moving away from the principles of Ujamaa and self-reliance. Here we see the neoliberal reforms of user-pays and privatisation of educational services. Although institutions such as the World Bank and other financial institutions arguably helped to boost the expansion of education to meet the Millennium Development Goals in the period since 2000, the approach used contrasted in significant ways with the Nyererean egalitarian ideals. This work contributes a distinctive educational policy analysis in this period, adding to existing research. Despite some divergences, particularly in recent years, there are threads of continuity of the legacy of Nyerere such as enduring social justice and equity, particularly in education expansion, merging work and study and community involvement. Given the continuity in relation to the overarching Nyererean framework, this historical account demonstrates a need to go beyond dominant approaches and reconsider the work of Nyerere for the deconstruction of African/Tanzania educational policies.

碩士
國立臺北科技大學
土木與防災研究所
99
Tsaoling area is located on the foothill in western Taiwan. The topographic change is large and the area is on a large dip slope. The landslide activity in Tsaoling area was first recorded more than a hundred years ago. As accelerated by heavy rainfall and earthquakes, there had been five landslide activities recorded for the last hundred years. Thus, Tsaoling area is the best example when discussing the occurrence of many landslides in the same area. After the ChiChi earthquake in 1999, there have been many experts who devoted themselves in investigating the landslides in Tsaoling. However, as the access to the data is limited, not many people wrote about the landslides before the year of 1979. Therefore, there are lacked detailed records. In the research, contour topographic data such as the topographic map from the Japanese and the U.S. army topographic map and digital contour mapping were used to construct digital terrain models of the Tsaoling area in early twenty century. Moreover, with correspondence to the Geographic Information System, the topography maps and digital terrain maps for different periods of time were combined and overlapped to produce the basic information for terrain and geomorphology analyses. In the research, the traditional images and high-precision digital aerial images from the Aerial Survey Office and the aerophotogrammetry techniques were used to construct digital terrain models. Along with real-time kinematic GPS, the ground control points and data points of the location were measured. The points calibrated each other to construct the latest digital terrain models. Finally, the digital terrain models for different periods of time were overlapped. The terrain information of historical landslides was obtained for the area covered by the topographic maps for different periods of time through the comparisons and contrasts of height adjustments for different periods of time. In terms of the research results, 2-meter resolution digital terrain models for different periods of time were constructed. From the digital terrain models constructed and the corresponding ortho-images, the topographic changes discussed included: The estimation of the landslide volume; The area and appearance of the accumulation area; Channel erosion and channel shifting; The remaining of Tsaoling lake during different periods of time. The surface information of Tsaoling area during different periods of time were constructed using historical data in order to reshow the terrain and geomorphology of the Tsaoling area that had been affected by landslides over the years. The causes for the changes and the impacts of the environment were discussed.

This research, has relevance in the wake of dwindling aid channelled to the third world rural poor. This study has explored ways of breaking away from benevolence and economism. The research explores four objectives that are focussed on scanning the boundary, in terms of challenges and possible solutions. This provides some in-depth understanding of challenges that face the process of establishing self-sustaining institutions of development. In the last two objectives, the research explores some programming alternatives that would enhance the establishment of democratic and participatory organisations that maximise social capital and grassroots democratisation. A list of guidelines specific to institutions has been drawn. The results of the survey reveal that sustainability cannot be predicted due to the uncertainties and ambiguities associated with project success. The hypothesis that participation and grassroots democratisation facilitates project success has been validated and there was greater project success in participatory organisations, given the baseline context.
Development Studies
M.A. (Development Studies)