Journal articles: 'Ujamaa'

1

Spanjer, Jerry. "Ujamaa." Tijdschrift voor bedrijfs- en verzekeringsgeneeskunde 18, no. 3 (March 2010): 114. http://dx.doi.org/10.1007/s12498-010-0053-9.

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Vähäkangas, Auli M. "African Communality Contributing to the Dignity of the Terminally Ill: Traditional and Political Ujamaa in the Selian Hospice and Palliative Care Program in Tanzania." Exchange 45, no. 4 (November 22, 2016): 344–63. http://dx.doi.org/10.1163/1572543x-12341413.

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Tanzania’s first president Julius Nyerere’s Ujamaa (living together or living as one family) still extends its influence on Tanzanians’ understanding of communality. The era of Ujamaa socialism as a political system is now history, but some of its heritage still seems to influence how people in Tanzania regard family as well as community and how they act within their community. In this article I differentiate between Nyerere’s political Ujamaa and the traditional Tanzanian communality which was the model for Nyerere’s political program. I thus argue, that the Selian palliative care program could be seen as a present-day example of how Ujamaa — both in political and traditional forms — still influences communal life in Tanzania. The results of this study reveal that the Selian Hospice and Palliative Care Program uses dimensions of both traditional and political Ujamaa in order to protect the dignity of the dying patients. This is done subconsciously and eclectically. The term Ujamaa was not explicitly used in the data of this study. The Program seems to stress communality and social responsibility in general while clearly utilizing the values of both traditional and political Ujamaa all through its practices.

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LAL, PRIYA. "MILITANTS, MOTHERS, AND THE NATIONAL FAMILY: UJAMAA, GENDER, AND RURAL DEVELOPMENT IN POSTCOLONIAL TANZANIA." Journal of African History 51, no. 1 (March 2010): 1–20. http://dx.doi.org/10.1017/s0021853710000010.

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ABSTRACTBetween 1964 and 1975, development politics in Tanzania came to be organized around a version of ujamaa that normalized distinct gender roles and celebrated a generic ideal of the nuclear family. Yet as ujamaa villagization unfolded on the ground in the south-eastern region of Mtwara, rural people's practices rarely conformed to the ideas about gender and family implicit in official discourse and policy. Just as the institution of the family on the ground proved to be a complicated and fractured one, the Tanzanian state's understanding of familyhood and the larger project of ujamaa were deeply riddled with internal tensions.

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Askew, Kelly M. "Les villages tanzaniens ujamaa 40 ans plus tard." Anthropologie et Sociétés 32, no. 1-2 (September 25, 2008): 103–32. http://dx.doi.org/10.7202/018885ar.

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RésuméEntre 1967 et 1977, quelque 10 millions de Tanzaniens ont été déplacés de leur terre affermée et regroupés dans des villagesujamaa(littéralement,familyhood) bâtis par suite d’une décision gouvernementale, donnant lieu ainsi à l’un des plus vastes programmes de réinstallation de l’histoire. Le président Julius Nyerere, « père » et philosophe du socialisme tanzanien, a justifié la villagisation en alléguant qu’elle permettrait d’améliorer la prestation de services de base à la population, tels que des cliniques médicales, des écoles et de l’eau potable. Or, dans la foulée de l’abandon progressif du programme et du discours socialistes au milieu des années 1980, le sort de ces villages demeure dans une large mesure inconnu. Comment les villageois évaluent-ils de nos jours la vie dans ces villages comparativement à ce qu’elle était à l’époque socialiste? Quels éléments de la coopération communale, s’il s’avère que celle‑ci a véritablement existé, ont été maintenus? Cet article fait état d’une enquête réalisée auprès de résidants d’anciens villagesujamaade la région de Mwanza. Leurs témoignages apportent certaines réponses à ces questions et sont mis en contexte dans une plus vaste analyse de la politique agricole tanzanienne sous les régimes socialiste et postsocialiste.

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Markle, Seth. "Drum and Spear Press and Tanzania's Ujamaa Ideology." Black Scholar 37, no. 4 (January 1, 2008): 16–26. http://dx.doi.org/10.1080/00064246.2008.11413418.

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6

Fouéré, Marie-Aude. "Julius Nyerere, Ujamaa, and Political Morality in Contemporary Tanzania." African Studies Review 57, no. 1 (April 2014): 1–24. http://dx.doi.org/10.1017/asr.2014.3.

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Abstract:Since the 2000s, Tanzania has witnessed the return in the public sphere of a reconfigured version of Ujamaa as a set of moral principles embodied in the figure of the first president of Tanzania, Julius Kambarage Nyerere. The persisting traces of Nyerere and Ujamaa are not so evident in actual political practices or economic policies, but rather in collective debates about politics and morality—in short, in contemporary imaginaries of the nation. Contributing to a long-standing discussion of the moral stature of Tanzania’s “father of the nation,” the article explores how and why a shared historical memory of Nyerere is being built or contested to define, mediate, and construct Tanzanian conceptions of morality, belonging, and citizenship in the polis today.

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Lal, Priya. "SELF-RELIANCE AND THE STATE: THE MULTIPLE MEANINGS OF DEVELOPMENT IN EARLY POST-COLONIAL TANZANIA." Africa 82, no. 2 (May 2012): 212–34. http://dx.doi.org/10.1017/s0001972012000022.

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ABSTRACTThis article uses a key principle of the Tanzanian ujamaa project – self-reliance – as an analytical lever to open up the historical landscape of development politics in that national context during the 1960s and early 1970s. Throughout this period Tanzanians understood and experienced self-reliance in a variety of ways: as a mandated developmental strategy or a collective developmental aspiration, a condition of dignity or privation, a hallmark of national citizenship or a reflection of local survivalism, a matter of luxury or necessity. I trace these multiple meanings through three distinct but overlapping fields of inquiry: first, by cataloguing the plural ideological registers indexed by self-reliance within official development discourse vis-à-vis domestic and international politics; second, by illuminating a diverse range of rural elders' accounts of ujamaa villagization and self-reliance policy in the south-eastern region of Mtwara; and third, by examining the ambivalent position of self-reliance within public debates about regional development in relation to the national scale. In doing so, I expose the dialectical friction between competing constructions of citizenship and development at the heart of ujamaa, and suggest new avenues forward for conceptualizing the afterlives of ‘self-reliance’ and the changing meaning of development in contemporary Tanzania and beyond.

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Gbadegesin, Olusegun. "Ujamaa: Julius Nyerere on the Meaning of Human Existence." Ultimate Reality and Meaning 17, no. 1 (March 1994): 50–69. http://dx.doi.org/10.3138/uram.17.1.50.

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9

Delehanty, Sean. "From Modernization to Villagization: The World Bank and Ujamaa." Diplomatic History 44, no. 2 (February 10, 2020): 289–314. http://dx.doi.org/10.1093/dh/dhz074.

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10

Bolick, M. R. "A vegetational history of the Mt. Ujamaa Lahar, Tanzania." Palynology 15, no. 1 (December 1991): 193–210. http://dx.doi.org/10.1080/01916122.1991.9989395.

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11

Spalding, Nancy. "The Tanzanian peasant and Ujamaa: A study in contradictions." Third World Quarterly 17, no. 1 (March 1996): 89–108. http://dx.doi.org/10.1080/01436599650035798.

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12

Magesa, Laurenti. "The Dream of Ujamaa After the Collapse of Communism." Exchange 28, no. 4 (1999): 341–50. http://dx.doi.org/10.1163/157254399x00276.

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13

Sakata, Nozomi, Moses Oketch, and Mano Candappa. "Pedagogy and History: Ujamaa and Learner-Centered Pedagogy in Tanzania." Comparative Education Review 65, no. 1 (February 1, 2021): 56–75. http://dx.doi.org/10.1086/712052.

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14

Yamane, Yuko, Jagath Kularatne, and Kasumi Ito. "Diversity of Cropping Patterns and Factors Affecting Homegarden Cultivation in Kiboguwa on the Eastern Slopes of the Uluguru Mountains in Tanzania." Agriculture 8, no. 9 (September 13, 2018): 141. http://dx.doi.org/10.3390/agriculture8090141.

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This study investigated what kind of diversities of cropping patterns observed in home gardens distributed on the eastern slopes of the Uluguru Mountains in central Tanzania, and how the diversity come into occurred. The major focus included the differences in ecological environment due to elevation, the impacts of the Ujamaa policy, and the characteristics of household members. Participatory observation with a one year stay in the study village was conducted to collect comprehensive information and to detect specific factors about formation of diversity cropping patterns of homegardens. The features of cropping patterns of the homegardens were assessed in an area distributed at altitudes of 650–1200 m. Many of the tree crops in this village originated from outside regions around the period of Tanzanian independence, and their cultivation spread throughout the village after the implementation of the Ujamaa policy. At present, village districts with many distributed homegardens with numerous tree crops are those that were confiscated from clans by the village government at the time of the Ujamaa policy and then redistributed to individuals. Cultivation of trees crops was very few at altitude of 900 m or more, because of cultivation characteristics of tree crops in this village were suitable for low altitude. In addition, since homegardens are considered to be abandoned for one generation only, their cropping patterns tended to easily reflect the ages and preferences of the members of the households living on them. The cropping patterns of the homegardens differed remarkably even between neighboring households owing to the cumulative effects of these multiple factors. Analysis using an inductive method—considering the background against which the phenomenon becomes evident after collecting the information from the target area in this manner—is thought to lead to an essential understanding.

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15

Praeg, Leonhard. "Epistemologien des Südens und das Gespenst des leeren Signifikanten." Jenseits des Entwicklungsdenkens 38, no. 2-2018 (July 30, 2018): 198–218. http://dx.doi.org/10.3224/peripherie.v38i2.04.

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In diesem Artikel gehe ich einer wenig beachteten Scheidelinie nach, die aus meiner Sicht durch den Diskurs über „Epistemologien des Südens“ verläuft. Auf der einen Seite dieser Scheidelinie finden wir relative gut ausformulierte und daher stabile Diskurse wie (Neo-)Konfuzianismus und Ujamaa – stabil, weil ihre jeweiliger Bezugspunkt, die Schriften des Konfuzius und der Textkörper, in denen die Ujamaa-Theorie ausgearbeitet ist, Grenzlinien bieten, die in sehr produktiver Weise ihren interpretativen Horizont abgrenzen. Auf der anderen Seite dieser Linie finden wir Epistemologien wie buen vivir und Ubuntu, die weniger stabil sind. Die Gründe sind entweder, dass ihr Sinn nicht in einer Autor*innenschaft verwurzelt ist oder dass sie aus einer Reihe unterschiedlicher Gründe nicht den Übergang von einer vorkolonialen Praxis zu einer kohärenten und beständigen post-kolonialen Philosophie vollzogen haben. Daher werden „buen vivir“ und „Ubuntu“ häufig als „leere Signifikanten“ (Laclau) abgetan. Ich argumentiere hingegen, dass wir es in diesen Fällen mit einem epistemologischen Pluralismus zu tun haben, der sich nicht grundsätzlich von irgendeiner anderen Form des politischen Pluralismus unterscheidet.

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Braun, Alisha M. B., and Betty Okwako-Riekkola. "Ujamaa and Universal Design: Developing Sustainable Tactile Curricular Materials in Rural Tanzania." Disability, CBR & Inclusive Development 1, no. 2 (October 2, 2018): 128–36. http://dx.doi.org/10.5463/dcid.v1i2.686.

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Purpose: This article illustrates the power of collaboration in the spirit of Ujamaa to build curricular materials that can engage and support the learning of a diverse group of students in under-resourced environments. The authors reflect on their personal experience overseeing collaborative service learning projects with Tanzanian partners through a study abroad programme.Method: The service learning project took place in a rural primary school in northern Tanzania, characterised by large class sizes and the unavailability of teaching and learning materials.Tactile curricular materials were collaboratively developed by Tanzanian student teachers, practising teachers, and American undergraduate students. Locally available and recyclable materials were used, such as plastic water bottles, tubing, plastic bags and cardboard boxes.Results: Examples of curricular materials that were developed are presented, and lessons learned through the experience are shared.Conclusion: The use of locally available, recyclable materials enhanced sustainability. Having sustainable curricular materials that are accessible to a diverse range of students in under-resourced educational settings has the potential to foster learning for all. The underlying cultural concept of interconnectedness or Ujamaa strengthened the collaborative relationship between participating teachers and students, and can be drawn upon to enhance future service learning and international development efforts in education.

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17

Jennings, Michael. "‘Almost an Oxfam in itself’: Oxfam, Ujamaa and development in Tanzania." African Affairs 101, no. 405 (October 1, 2002): 509–30. http://dx.doi.org/10.1093/afraf/101.405.509.

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18

Arenberg. "Tanzanian Ujamaa and the Shifting Politics of Swahili Poetic Form." Research in African Literatures 50, no. 3 (2019): 7. http://dx.doi.org/10.2979/reseafrilite.50.3.04.

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19

Cartwright, John, Stefan Hedlund, Mats Lundahl, Toyin Falola, Julius O. Ihonvbere, and Julius E. Nyang'oro. "Ideology as a Determinant of Economic Systems: Nyerere and Ujamaa in Tanzania." International Journal of African Historical Studies 23, no. 3 (1990): 534. http://dx.doi.org/10.2307/219620.

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20

Schneider, Leander. "Freedom and Unfreedom in Rural Development: Julius Nyerere, Ujamaa Vijijini, and Villagization." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 38, no. 2 (2004): 344. http://dx.doi.org/10.2307/4107304.

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21

Nyanto, Salvatory S. "Ujamaa, Small Christian Communities, and Moral Reform in Western Tanzania, 1960s–1990." Catholic Historical Review 106, no. 2 (2020): 312–34. http://dx.doi.org/10.1353/cat.2020.0043.

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22

Mndolwa, Maimbo, and Philippe Denis. "Anglicanism, Uhuru and Ujamaa: Anglicans in Tanzania and the Movement for Independence." Journal of Anglican Studies 14, no. 2 (September 9, 2016): 192–209. http://dx.doi.org/10.1017/s1740355316000206.

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AbstractThe Anglican Church in Tanzania emerged from the work of the Universities’ Mission to Central Africa (UMCA) and the Australian Church Missionary Society (CMSA). The Anglican missions had goals which stood against colonialism and supported the victory of nationalism. Using archives and interviews as sources, this article considers the roles and reaction of the Anglican missions in the struggle for political independence in Tanganyika and Zanzibar, the effects of independence on the missions and the Church more broadly, and the responses of the missions to ujamaa in Tanzania.

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23

Shivji, Issa G. "The Rule of Law and Ujamaa in the Ideological Formation of Tanzania." Social & Legal Studies 4, no. 2 (June 1995): 147–74. http://dx.doi.org/10.1177/096466399500400201.

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24

Schneider, Leander. "Freedom and Unfreedom in Rural Development: Julius Nyerere,Ujamaa Vijijini, and Villagization." Canadian Journal of African Studies / Revue canadienne des études africaines 38, no. 2 (January 2004): 344–92. http://dx.doi.org/10.1080/00083968.2004.10751289.

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25

Stöger-Eising, Viktoria. "Ujamaa Revisited: Indigenous and European Influences in Nyerere's Social and Political Thought." Africa 70, no. 1 (February 2000): 118–43. http://dx.doi.org/10.3366/afr.2000.70.1.118.

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AbstractThe debate over the indigenous versus the European roots of ‘African democracy’ has regained importance recently. Using the critical tools of cultural anthropology, the social and political thought of Julius K. Nyerere from Tanzania is examined for its African and European sources. The most recurrent themes in his writings are ‘traditional African values’ and the centrality of ‘the traditional African family’. They constitute the core element of Ujamaa. The aim of this article is to show that Nyerere’s statements on African socialism and on African democracy are not merely rhetorical devices employed by an aspiring politician. Nor are they the romantic appeal of a Westernised university graduate to a mythological or even ‘invented’ African past. Nyerere presented his own specific version of ‘traditional’ African values because he was socialised in a non-hierarchical ‘tribal’ society. He sought to synthesise these ‘traditional’ values with Western elements in order to create a Tanzanian identity that would cut across ethnic lines. In those cases when African and European value systems collided, however, Nyerere’s politics became problematic.

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Braun, Alisha M. B., and Betty Okwako-Riekkola. "Ujamaa and Universal Design: Developing Sustainable Tactile Curricular Materials in Rural Tanzania." Disability, CBR & Inclusive Development 29, no. 2 (October 2, 2018): 128. http://dx.doi.org/10.5463/dcid.v29i2.686.

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27

Brennan, J. R. "Surrogates of the State: NGOs, development, and Ujamaa in Tanzania, by Michael Jennings." African Affairs 108, no. 431 (April 1, 2009): 334–36. http://dx.doi.org/10.1093/afraf/adp005.

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28

Rifiotis, Theophilos. "Current sculptural art of the Makonde, Mozambique, as a world-view." Revista do Museu de Arqueologia e Etnologia, no. 4 (December 19, 1994): 153. http://dx.doi.org/10.11606/issn.2448-1750.revmae.1994.109201.

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Este artigo discute a noção de “arte tradicional” e de “autenticidade”, correntes no discurso sobre a arte africana, a partir do estudo da arte escultórica dos WaMakonde do norte de Moçambique. Diferenciando-se da escultura dominante na África Austral, os Wa-Makonde, atualmente, esculpem segundo dois tipos básicos, chamados ujamaa e shetani, e utilizam o ébano como matéria-prima. Procura-se mostrar que esta arte, criada nos anos 50-60, é uma re-elaboração plástica de experiências coletivas e que ela pode ser considerada como uma visão de mundo na qual estão atualizados valores ancestrais.

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Keya, Antoni. "Ujamaa and Religious Pluralism in Tanzania: What Divided-Subjectness Reveals about Christians and Muslims." Journal of Linguistics and Language in Education 16, no. 1 (June 30, 2022): 1–17. http://dx.doi.org/10.56279/jlle.v16i1.1.

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This paper examines how Christian-Muslim debates are carried out from a linguistic point of view, to determine whether the presence or absence of unity in Tanzania could be attributed to the Ujamaa ideology. Therefore, the question this paper wishes to answer is how Christians and Muslims share discourse resources in these religious debates to show their closeness as friends. The study was conducted on two Christian- Muslim debate meetings in Mwanza and Tunduma. A Conversation Analysis focusing on turn allocation, amount of interruption, selection and change of topics, control of the agenda and how interactions are established and finished, coupled with interlocutors' word choice contradict the assertion that these debates are friendly conversations. The meetings exhibit a deep-seated suspicion, and they are more of a competition to win disciples from each other. It is in a competitive atmosphere such as this that divided-subjectness shows, when the real register trumps the symbolic and the imaginary registers, that there is no love lost between interlocutors, and unification too distant to achieve.

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Ng’atigwa, Francis Xavier. "From Madrasas to Organised Iftar Culture: Current Trends of Islamisation in Tanzania." Utafiti 15, no. 2 (December 18, 2020): 236–56. http://dx.doi.org/10.1163/26836408-15020032.

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Abstract In this study of current trends in the socio-religious life of Muslim communities in major urban centres and cities of Tanzania – Morogoro, Mwanza, and Dar es Salaam – ‘Islamisation’ denotes the strategies and activities that have been key to the spreading practice of Islam over the past three decades (1985-2015). In this period, Islam has embraced new approaches to social, political and economic change. This can be seen reflected in tangible ways as an institutionalized awakening of Islam consolidates faith, unifies sects, and promotes Qur’anic and hadith teachings in everyday life during this the post-Ujamaa era of Tanzania’s history.

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Saurbayev, R. Zh. "Some notes on socio-political terminology development in Swahili in the period of African Ujamaa socialism construction (the late sixties and early seventies): Basic tendencies of term formation." Language and Literature: Theory and Practice, no. 3 (2022): 9–20. http://dx.doi.org/10.52301/2957-5567-2022-3-9-20.

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The present article highlights forming and functioning of socio-political terminology in African languages, particularly in Swahili. The article aims to provide an up-to-date account of tendencies of development of socio-political terminology of African Ujamaa socialism theory based on native languages. The problem arises in connection with the process of globalization, which takes place in the modern world, and tendencies of unification of terminology in modern languages. The author of the article attempts to keep track of tendencies of term formation in developing languages of Africa of the early seventies of the twentieth century.

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Mwase, Ngila. "The Collapse of the National Road Haulage Company in Tanzania." Journal of Modern African Studies 23, no. 4 (December 1985): 703–13. http://dx.doi.org/10.1017/s0022278x00055038.

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The post-colonial evolution of the Tanzanian economy has been strongly influenced by public policy, notably since the adoption of the Arusha Declaration in 1967,1 which established the following guidelines:1. Self-reliance, albeit not self-sufficiency or autarky, since, at least in theory, selected foreign assistance may be the catalyst rather than the basis of development.2. General social equality, aimed at regional, inter-personal, and rural—urban equity.3. Socialist and co-operative economic activities, emphasising priority for rural development per se, with a bias towards co-operative work through communal ujamaa villages.4. Public ownership and control of the ‘commanding heights’ of the economy.

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Bjerk, Paul. "'Building A New Eden': Lutheran Church Youth Choir Performances in Tanzania." Journal of Religion in Africa 35, no. 3 (2005): 324–61. http://dx.doi.org/10.1163/1570066054782351.

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AbstractA study of three songs by a Tanzanian youth choir reveals a synthesis of historical and intellectual sources ranging from pre-colonial social philosophy to Lutheran theology to Nyerere's Ujamaa socialism. The songs show how the choir performances break down the barrier between Bourdieu's realms of the disputed and undisputed. In appropriating an active role in shaping Christian ideology, the choir members reinterpret its theology into something wholly new and uniquely Tanzanian. Thus they appropriate an authoritative voice that shapes the basic societal concepts about the nature of life and society. They envision themselves as essential workers in an ongoing sacred task of building a modern Tanzanian nation in the image of a new Eden.

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Mndolwa, Maimbo W., and Fergus J. King. "In Two Minds? African Experience and Preferment in umca and the Journey to Independence in Tanganyika." Mission Studies 33, no. 3 (November 8, 2016): 327–51. http://dx.doi.org/10.1163/15733831-12341466.

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This paper examines the role the Universities’ Mission to Central Africa (umca) played in the move towards independence in Tanganyika. It sees a paradox at the heart of the Society’s work and mission in its apparent affirmation of African experience but its seeming failure to promote African leadership. However, the lack of ecclesiastical preferment, due in part to circumstances beyond the control of the Society, could not quench its support for the value of African experience. Indeed, Christians formed in the umca tradition would go on to take key roles in government before and after independence, and eventually help to build a national church, the Church of the Province of Tanganyika (now the Anglican Church of Tanzania), which would embrace the African philosophy of Ujamaa (Unity) over narrow Anglo-Catholicism. 本篇文章检验 ‘中非大学宣教’ (umca) 在推动坦噶尼克独立过程中的角色。本文发现此机构的工作与宣教核心中的矛盾，就是它一方面肯定非洲人的经验，另一方面它的失败却好像在于没能提拔非洲领袖。教会里的升迁，一部分原因是超出了机构的控制范围。但是，这也不能熄灭机构对非洲经验价值的支持。的确，从 umca 传统里出来的基督徒，独立前后在政府部门担当重职，而且最终帮助建立了一个本地教会，即坦噶尼克省教会（现为坦桑尼亚圣公会）。它包容了Ujamaa (合一) 的非洲哲学，而不是狭隘的圣公会高派教。 Este artículo examina el papel que la Misión de las Universidades al África Central (umca) jugó en el movimiento hacia la independencia de Tanganica. Puntualiza la paradoja existente entre el centro del trabajo y la misión de la Sociedad en su aparente afirmación de la experiencia africana, y lo que parece ser un fracaso en la promoción de líderes africanos. Sin embargo, la falta de puestos eclesiásticos, debido en parte a circunstancias fuera de su control, no apagó su apoyo a la experiencia africana. De hecho, los cristianos formados en la tradición umca tendrían papeles clave en el gobierno, antes y después de la independencia. Finalmente, ayudarían a la formación de una iglesia nacional, la Iglesia de la provincia de Tanganica (ahora la Iglesia Anglicana de Tanzania), que adoptaría la filosofía africana de la Ujamaa (Unidad) en lugar de un anglo-catolicismo con mentalidad estrecha. This article is in English.

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Suriano, Maria. "Transnational Music Collaborations, Affective Networks and Everyday Practices of Convivial Solidarity in Ujamaa Dar es Salaam." Journal of Southern African Studies 46, no. 5 (September 2, 2020): 985–1008. http://dx.doi.org/10.1080/03057070.2020.1820776.

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LAWI, YUSUFU QWARAY. "TANZANIA'S OPERATION VIJIJI AND LOCAL ECOLOGICAL CONSCIOUSNESS: THE CASE OF EASTERN IRAQWLAND, 1974–1976." Journal of African History 48, no. 1 (March 2007): 69–93. http://dx.doi.org/10.1017/s0021853707002526.

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Tanzania's Ujamaa villagization campaign of 1973–6 was one of the greatest social experiments in postcolonial Africa. Occurring during a time of continuing hope for a better future for the nation, the experiment aimed to improve the lives of the majority of rural Tanzanians. Despite this noble intention, the attempt at rural modernization failed miserably in many respects. Discussions of these failures have tended to give prominence to tangible explanations, ignoring more nuanced and qualitative issues, including environmental concerns based on local cosmologies. In an attempt to fill this gap, the present article uses a case study of eastern Iraqwland in northern Tanzania to explore local articulations of the compulsory villagization campaign and to interpret them in light of ecological perspectives that were prevalent at the time in Iraqw village communities.

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Mustafa, Fawzia. "The Triple Play of Violence in Ismael R. Mbise’s Blood on Our Land." Matatu 49, no. 1 (2017): 109–44. http://dx.doi.org/10.1163/18757421-04901007.

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Ismael R. Mbise’s novel Blood on Our Land (1974) re-creates the events known as the Meru Land Case, when in 1951 a group of Wameru from northern Tanganyika petitioned the UN to prevent the British authorities from evicting them from their land. The petition drew international attention to the area for a fleeting moment and, though unsuccessful, it has since entered the national imaginary as an original gesture of peaceful resistance to colonial control. Mbise’s re-creation has also been read as a critical allegory of the implementation of villagization associated with the policies of Ujamaa. The novel does this and more in its brilliant comparative analysis of the vectors of violence within the politics of language, history, and representation, the practices of Indirect Rule and its force of law, and development and its mechanics of ‘modernization’: a triple play.

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Lawi, Elizabeth K. Sekwiha-Gwajima. "The Representation of Structural Violence in Makuadi wa Soko Huria (The Free Market Pimps)." Tanzania Zamani: A Journal of Historical Research and Writing 10, no. 1 (March 2, 2018): 144–79. http://dx.doi.org/10.56279/tza20211015.

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This paper examines Chachage Seithy Chachage’s novel titled Makuadi wa Soko Huria (2002), henceforth The Free Market Pimps. The paper draws on an analytical lens of violence developed by John Galtung and on a postcolonial approach in order to carry out a textual analysis of the novel. It argues that globalisation is a form of indirect violence embedded within a socio-political and economic system, and can potentially cause conflicts in postcolonial societies. Using a historical discourse, the author singles out the Rufiji Delta to dissect the implications of globalisation in terms of privatisation and foreign direct investment for the people of Rufiji and Ruhimba in particular and for Tanzanians in general. It is against this historical background that the paper explores the elusive concept of globalisation and the dilemma Tanzania is caught up in, that is, between the ‘Ujamaa’ (socialism) ideology which the country pursued at the onset of independence on the one hand, and neo-colonialism and neo-liberalism on the other.

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Jennings, Michael. "‘We Must Run While Others Walk’: popular participation and development crisis in Tanzania, 1961–9." Journal of Modern African Studies 41, no. 2 (May 20, 2003): 163–87. http://dx.doi.org/10.1017/s0022278x0300421x.

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The early independence period in Tanzania was not simply an ante-chamber to the post-Arusha Declaration period of Ujamaa. The state undertook to incorporate, for the first time, the people of Tanzania in the formal development planning structures in an attempt to marry national developmental objectives to local needs. Self-help, or ‘nation building’ as it was also known, was an attempt to bring consensus and dialogue to the planning process. The scale of self-help activity unleashed by its formal adoption as part of rural development policy caught the government by surprise, however, and raised fears over the level of control that local government in particular was able to exert over popular efforts in development. The gradual emergence of statism in Tanzania, in place by the end of the decade, was in large part the response of a panicking state, fearing an imminent crisis in its power to direct development policy, and maintain command over scarce resources.

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Askew, Kelly M. "Sung and Unsung: Musical Reflections on Tanzanian Postsocialisms." Africa 76, no. 1 (February 2006): 15–43. http://dx.doi.org/10.3366/afr.2006.0002.

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ABSTRACTOn 14 October 1999, Julius Kambarage Nyerere, the first president of the United Republic of Tanzania, died in a London hospital. In Tanzania, musical bands throughout the country reacted to the news by composing scores of lamentation songs (nyimbo za maombolezo) that mourned his passing and assessed his contributions to the country he helped to create. While elsewhere in the world Nyerere is affiliated with the ‘African socialist’ platform termed Ujamaa that he theorized in his political writings and instituted during his tenure as president, these lamentation songs are notably silent on the topic of socialism. This silence indicates the ambiguity with which Tanzanians today relate to their socialist past. As a necessary prelude to analysis of the nyimbo za maombolezo, this article explores the practices, policies and values promoted in Tanzanian socialisms (mainland and Zanzibar) and in the postsocialist present. Competing rhetorics are revealed in these musical constructions of the ‘Father of the Nation’ and, by extension, the Tanzanian nation itself.

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Kirey, Reginald E. "A Long Way to Dodoma: Deconstructing Colonial Legacy by Relocating the Capital City in Tanzania." Tanzania Zamani: A Journal of Historical Research and Writing 12, no. 1 (December 31, 2019): 41–70. http://dx.doi.org/10.56279/tza20211212.

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The decision taken by the Tanzanian government to relocate its capital from Dar es Salaam to Dodoma in 1973 and the subsequent attempts to implement it is an important event that has not been thoroughly discussed by historians. Most of the knowledge of this event is in the form of the reports prepared by town planning experts during the 1970s. This paper addresses this lacuna by reconstructing a comprehensive history of the event in question. It examines, among other issues, the extent to which the decision to move the capital to Dodoma after independence was justified by the concepts of socialism (Ujamaa), national identity and the colonial legacy. An attempt is made to piece together the disjointed accounts from the various sources of information on the decisions and measures that were taken to move the capital after independence. This paper, unlike other studies, traces the idea of relocating the capital to the colonial period. It makes intensive use of archival information gathered from London and Dar es Salaam, and also benefits from the vast amount of information collected from newspapers and parliamentary records.

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Vähäkangas, Auli. "Religious Diversity in Praxis." Mission Studies 31, no. 2 (July 14, 2014): 171–90. http://dx.doi.org/10.1163/15733831-12341332.

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The discussion on religious diversity is strongly linked to the discussion on religion in the public sphere. The heritage of the first president of Tanzania Julius Nyerere and his Ujamaa socialism is that religions belong to the private sphere and following this idea the official census of Tanzania does not include religious affiliation even today. This study analyses the role of volunteers who provide assistance to dying patients in the Selian Hospice and Palliative Care Programme in Arusha, Tanzania. The aim of this study was to analyze how the nomination process influenced the involvement of Muslims among palliative care volunteers. The results of this study clearly indicate that the nomination process involving the local village governments contributes to the involvement of volunteers from various faith traditions. The volunteers of various faith traditions share a common volunteer identity and as well most of their motives for volunteering are similar despite their diverse religious traditions. This shared volunteer identity reflects the strong social cohesion among the volunteers of the Selian Hospice and Palliative Care Programme.

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Smith, Damariyé L. "Malcolm X and Africana Communication Theory: A Case Study of Ujamaa as Rhetorical Theory at the Founding Rally of the OAAU." Howard Journal of Communications 32, no. 2 (January 26, 2021): 109–22. http://dx.doi.org/10.1080/10646175.2021.1871686.

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Rettová, Alena. "Time as Myth, Time as History in Afrophone Novels on Ujamaa (Tanzanian Socialism) and the Second Chimurenga/Umvukela (Zimbabwean Liberation War)." Comparative Literature 68, no. 4 (December 2016): 389–407. http://dx.doi.org/10.1215/00104124-3698477.

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Maundu, Peter Mutiso. "The Charism of Prophecy and Poverty Eradication: A Reaction to Lugino Bruni’s Article on Economy and Communion." International Journal of Research and Innovation in Social Science 06, no. 09 (2022): 277–82. http://dx.doi.org/10.47772/ijriss.2022.6916.

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Being a prophet is to speak the truth, to convey God’s messages to people, regardless of the backlash the messenger may receive, just in case some people repent, and God does not punish those who do not repent. This article examines the Charism and Prophetic roles in the modern capitalist world where over 75 million people are languishing in abject poverty. The article is grounded on Lugino Bruni’s manuscript on Economy and Communion. It presents a reaction to his avers on true prophesies and the nature of love that not only unites people and communities but also fosters human relationship with God resulting in a religious world economy that constantly fights poverty. The article uses empirical examples to demonstrate how selfless love and economic prosperity are inseparable. It argues that ending poverty is a universal goal that can be achieved through unity among religious organizations and true prophetic actions. This points to the Economy of Communion (EOC), which is closely linked to agape in Christianity, Sorokin’s Altruistic Love, Ubuntu in Africa, the Harambee movement in Kenya, the Ujamaa spirit in Tanzania and many other forms of charism

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Nyang'oro, Julius E. "Michael Jennings. Surrogates of the State: NGOs, Development, and Ujamaa in Tanzania. Bloomfield, Conn.: Kumarian Press, 2007. xxi + 243 pp. Bibliography. $50.00. Cloth." African Studies Review 52, no. 1 (April 2009): 202–4. http://dx.doi.org/10.1353/arw.0.0159.

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Kessy, Ambrose T. "Decentralisation, Local Governance and Path Dependency Theory." Utafiti 13, no. 1 (March 18, 2018): 54–76. http://dx.doi.org/10.1163/26836408-01301005.

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Tanzania has embarked on several radical measures to restructure its economy and governance structures, including local governments. For more than four decades, Tanzania has been striving relentlessly for effective decentralisation measures, yet the progress has been slow. The country has passed through several phases of decentralisation, with each phase inheriting some criticised characteristics that have been difficult to dismantle in the successive phases. For example, previously recognised mistakes have continued to block any attempts to diverge from the direction set by the Ujamaa policies. It is argued here that various attempts at decentralisation by the central government since the 1960s in Tanzania have fallen short of the government’s intentions to establish effective local governance. This being the case, two important questions prevail: Why has Tanzania made little progress towards effective decentralisation, despite various attempts to devolve powers from the centre? Why has Tanzania not fully decentralised, as echoed in the policy paper on Decentralisation-by-Devolution (D-by-D)? There have been a number of explanations for this retardation along the path to decentralisation. This article reflects upon the tenability of path dependency theory which posits that the longer an institution has been in place, the more resilient it is to change.

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Kamat, Vinay. "This Is Not Our Culture! Discourse of Nostalgia and Narratives of Health Concerns in Post-Socialist Tanzania." Africa 78, no. 3 (August 2008): 359–83. http://dx.doi.org/10.3366/e0001972008000223.

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Oral accounts of the past play an important role in the construction of cultural memories as they are reconstructed in dynamic social contexts. Based primarily on participant observation in a peri-urban village in Dar es Salaam, and life-history interviews with twenty-five elderly residents, this article focuses on reminiscing and cultural understandings of neo-liberal policies in Tanzania's post-socialist context. The article examines how people use narratives to understand and to give meaning to their individual experiences in the context of broader socio-cultural, economic and political changes. Narrators' oral life-histories and illness narratives reveal the ways in which the transition from Tanzania's unique form of socialism (Ujamaa) to Western-style neo-liberalism has led to the erosion of social cohesion at the community level, disrupted existing social support networks and limited access to healthcare. Participant observation and analysis of discursive data draw attention to the fact that the expression ‘This is not our culture!’ and its attendant sentiment ‘Life is hard!’ have become formulaic pronouncements, especially among poor and socially excluded people. These expressions indicate a loss of community values, and a decrease in respect and deference towards the elderly in the post-socialist era that is inextricably bound up with the hardships engendered by neo-liberal economic policies.

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van der Walt, Charlene, and Hanzline R. Davids. "Heteropatriarchy's Blame Game: Reading Genesis 37 with Izitabane during COVID 19." Old Testament Essays 35, no. 1 (June 21, 2022): 1–19. http://dx.doi.org/10.17159/2312-3621/2022/v35n1a4.

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The COVID 19 pandemic compounded the insecurity and vulnerability experienced by LGBTIQ+ people who remain confined to their family homes during the lockdown in South Africa. LGBTIQ+ people are often referred to as Izitabane, a term that gives derogatory expression to the othering, stigmatisation and exclusion experienced by LGBTIQ+ people in African contexts in general and African faith communities in particular. As the pandemic unfolded, faith leaders reached out to their flock via social media through online worship services and daily devotions. In some instances, these devotions sought "theological clarification" for the pandemic and in the process evoked violence towards the LGBTIQ+ community who were held responsible. In order to engage critically and creatively with these life-denying realities and to search for impulses of hope and life, an episode from the Joseph narrative found in Gen 37 has been appropriated as a reflective surface in the development process of Contextual Bible Study resources engaging the African faith and sexuality landscape. Building on insights gained from employing the tools of Queer Biblical Hermeneutics to read Gen 37, the final part of the essay describes the Contextual Bible Study developed jointly by the Ujamaa Centre at UKZN and Inclusive and Affirming Ministries and offers it as a resource for Izitabane to resist normalisation, correction and annihilation when the Biblical text is used in a life-denying manner.

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Mataruse, Prolific S. "African Socialism, the Economy of Affection, and a Concern for Foreign Affairs." Thinker 93, no. 4 (November 25, 2022): 45–53. http://dx.doi.org/10.36615/the_thinker.v93i4.2205.

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Julius Nyerere, the first President of Tanzania, is known as the ‘Mwalimu’ (the Great Teacher) for his roles and expansive thinking about the liberation of Africa. While he belongs to an older generation of politicians, it is opportune to reflect on his philosophical contributions at a time of extreme poverty and inequality in developing countries, and as Africa largely takes a backseat on the Russia-Ukraine war. Nyerere’s contributions tend to be forgotten, due to little contemporary academic work on his thoughts, criticism of his Ujamaa socialist policies, and ‘Nyererephilia’ (love/sentimentalism for Nyerere). This Nyererephilia remarkably persists even 61 yearsinto Tanzanian independence. This paper uses excerpts from the vast archive of Nyerere’s speeches to reflect on how he subversively defined the Global South to implement African socialism, an economy based on interconnectedness and compassion, and a belief that Africa has to be concerned with foreign affairs. In his time, he was seized with grand questions like self-reliance, educational reform,international debt and global inequality, nuclear weapons, non-alignment, African independence, and African unity. A contemporary vision for confronting contemporary questions could lean on his conception of the Global South. In Nyerere’s view, the Global South was not the underdeveloped world but was the ‘Third World’, which meant the third vision/way/subjectivity. This ‘way’ can only bepracticed through unity, otherwise the small states of the Global South are weak states that cannot participate as equals in the global system.

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Journal articles on the topic 'Ujamaa'

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