By Chambi Chachage, Annar Cassam
Julius Kambarage Nyerere, the 1st president of Tanzania, used to be a Pan-Africanist and an internationalist, and this ebook comprises contributions from best commentators—those who labored and fought imperialism along Nyerere, individuals of a more youthful new release, and Nyerere in his personal phrases. The writings contemplate Nyerere and liberation, the Commonwealth, management, financial improvement, land, human rights, and schooling. chiefly, they seem to be a testomony to the starting to be attractiveness of the necessity to re-ignite the fires of African socialism to which Nyerere was once deeply dedicated.
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Extra info for Africa's liberation: the legacy of Nyerere
S. Mill’s name, was actually written by his wife, Harriet Taylor, which is illustrative of the circumstances under which women found themselves when it came to publishing unconventional ideas. 2. False gods of riches. From the false god of riches and avarice, Mammon. Riches regarded as an object of worship and greedy pursuit; wealth as an evil, more or less personified. ’ 26 Reading history backwards 3. The diseased beggar in Jesus’ parable of the rich man and the beggar (Luke 16: 19–31). 4. Historically, dinosaurs may be extinct, but in science fiction fables, such as the movie Jurassic Park, these come back with a vengeance.
Rather than ‘governance’ (that is to govern or rule and not to lead), as is fashionable now, in those times, the prerequisite for development was people, land, good policies and good leadership (Nyerere 1968, p. 243). Mwalimu Nyerere told the Maryknoll Sisters that development had to be accompanied by equitable distribution of wealth. It was not ‘simply an increase in the national income figures of the poor countries, nor listing of the huge increases in the production of this or that industry,’ new roads, factories, farms, etc.
There is not enough wealth on this continent. It will all be at the top, and the people will be left with nothing’ (Smith 1973, p. 22). The End of Poverty The 1960s and early 1970s were years of high enthusiasm, optimism, hopes and dreams of a bright future society devoid of all forms of arbitrariness, domination, exploitation, oppression, etc, unlike contemporary times when we are invited, day in day out, to celebrate the present as the best of all possible worlds. Many of the concepts in circulation then that described the unequal 20 Reading history backwards relations between the Mammonites2 and Lazaruses3 of this world, and rebellions against such relations, are not chic in contemporary times.