A DREAM COME TRUE : THE COMPLETION OF THE RUFIJI RIVER HYDROPOWER PROJECT.

The word ‘dream’ is used here in the sense of “a wish to have something, especially one that seems difficult to achieve’; and not that of  ‘events, or feelings that pass through a person’s mind when he is asleep’. Available records show that the well-known, US civil rights leader Martin Luther King (1929-68); used the words “I have a dream”, in a number of his speeches, including that which he delivered in Washington on 28th August, 1963; in which he said: “I have a dream, that one day, this nation will rise up and live out the true meaning of its creed: we hold these truths to be self-evident, that all men are created equal”.                                                          

        The Rufiji hydropower project (now known as the ‘Julius Nyerere Hydro Power Station), has been a lifelong ‘dream’, of many different people over different time periods.  It is a huge dam that has been constructed across the Rufiji River in Eastern Tanzania. According to government sources, this power station is expected to have an installed capacity 2,115 megawatts. The project, which is claimed to be the largest power station in East Africa, the fourth largest concrete dam in Africa, and the ninth largest in the world;   is owned and managed  by the Tanzania Electric Supply Company (TANESCO), It reportedly 1200 square kilometres, with 34,000,000.00 cubic metres of water.                                 

The genesis of the Rufiji River dam construction ‘dream’.
This ‘dream’, or grand idea, has been a lifelong dream of many different officials, at different times, and for different reasons.  It actually commenced during the period when Tanganyika was ruled by the Germans. It was conceived in 1901, by a German Engineer named Stiegler, who led the first expedition to what became known as Stiegler’s Gorge, to consider its potential for the construction of such an infrastructure.  Unfortunately, while he was measuring the Gorge, Engineer Stiegler was attacked and killed by an elephant near the ravine, in 1907, which led to this project being named after him, in his memory and honour.  When subsequently the British took over the country’s Administration; they also developed plans for a dam to be constructed there.  The records show that during that period of British rule, the first systematic development surveys of the Rufiji River were conducted in 1928 – 1929, by one Alexander Telford: with Engineer Gilman carrying out further surveys in 1938 – 1940. 
These early studies primarily envisioned the setting up of an irrigation infrastructure with the construction there of a small dam, to reduce flooding and to protect downstream irrigation infrastructure. This chanded in the 1950s, when the Food and Agriculture Organization (FAO) started studying the Rufiji River infrastructure, to include a far larger dam wall of around 100 meters, aimed at transforming the Rufiji valley to an artificial environment, providing water for agriculture.
President Nyerere’s ‘dream’. 
        After he came to power as the country’s President in December 1962,  President Nyerere seems to “have a dream” (precisely in the style of Martin Luther King), of using hydropower dams as the key deliverers of his ambitious modernization programme,  and particularly his industrialization scheme, which was envisaged in the Second Five-Year Development Plan;  and which, obviously, would need the availability of stable, and cheap electricity.   That is what drove his government to invest in the Great Ruaha Hydropower project, which involved the construction of hydropower plants at Kidatu, and Mtera. The Ruaha is an upstream tributary of the Rufiji River.                                                        

        Thus, the government announcement that the Julius Nyerere Hydropower project (JNHPP)  construction  is nearing completion and has actually started injecting electricity into the national grid, is very good news; indeed, for it marks the successful realization of our country’s  Founder and Father of the nation, Mwalimu Julius Kambarage Nyerere. It is, needless to say, a major, and very significant, “historic milestone”.
        The word ‘milestone’ means ‘a very important stage, or event, in the development of something’.  In the initial stages of our political development (during the struggle for independence); there occurred an event which also can justifiably be described as a “historic milestone”; which occurred during the month of March 1955, also concerning the same Mwalimu Julius Nyerere. The relevant event is  with regard to the personal sacrifice which he made, of resigning from a lucrative teaching job at the then St. Francis College, Pugu;  which was being operated by  Irish Catholic missionaries known as Holy Ghost Fathers. 
            Mwalimu Nyerere had only just commenced his active engagement in politics, with his election to the Chairmanship of the Tanganyika African National Union (TANU), which was established on 7th July 1954. But his engagement in politics soon put him into trouble with the British colonial Authorities , who, apparently,  were closely watching all  his actions in that respect, which appeared to give much needed strength to the said struggle.  They thus decided to put a stop to his support to TANU, which they considered to be dangerous to their interests.  They therefore conspired with the Headmaster of  St. Francis College, to ask Nyerere to make a choice, between either retaining his secure teaching job there, or resigning therefrom, to enable him to pursue his political activities.           

        Here is the story of what actually happened, as told by Nyerere himself :- “On one Sunday morning, 21st March 1955, the headmaster, Fr. Lynch, called me to his office after the morning prayers , to give me what he describe as  “fatherly advice” from his spiritual father. This is wat he said to me: ‘Julius we have noticed that you have recently been heavily engaged in politics by often travelling to Dar es Salaam to engage in political discussions with other politicians.                           

        I want to caution you, that this is very dangerous for your teaching profession. You are of course aware of the Bible teaching that you cannot serve two masters. Hence, my sincere advice to you now, is that you should put yourself on the safe side.   Just abandon your association with those dangerous political troublemakers, and concentrate on your teaching profession. This will be in your own personal interest, and that of your young family.  So, go and think carefully about it, and let me know your decision as soon as possible”.

        It was, indeed, a very difficult choice for him to make; but he boldly made it, by choosing the option of resigning from his lucrative teaching job. This is his extreme personal sacrifice that I referred to above. The mental agony which afflicted him in the process of making this difficult decision. is succinctly revealed in his resignation letter to the headmaster, dated 22nd March, 1955; which reads, in part, as follows:-  “hen the option of resignation from TANU is given to me as a condition for retaining my job as a teacher, the matter becomes a matter of principle. In such circumstances, I have chosen to resign. I am fully aware of, and I feel very sad,  about the economic  consequences of my resignation, to me and my family. Nevertheless, as a matter of principle, I have consciously opted to resign”.
        That, I would venture to say, resonates with the Biblical story of Abraham’s willingness and readiness to sacrifice his only son,  in obedience to God’s command, for which God rewarded him with many more children. Mwalimu Nyerere was similarly willing and ready to sacrifice his lucrative job, in obedience to an abstract principle. And God seems to have amply rewarded him for this sacrifice, by enabling his efforts in the independence struggle to succeed, even earlier than had been generally anticipated;  and using only non-violent, peaceful methods.                                              

        In my humble opinion, this personal sacrifice event should be taken into consideration as evidence in support of his canonization process, currently being undertaken by the Catholic church in Tanzania.    
      For the benefit of those who are not fully conversant with this purely Christian matter, I should explain that “canonization” is the name given to the lengthy process, which is normally undertaken by the Catholic church, which eventually terminates in a departed person being declared a “saint”; i.e. a person who lived a holy life during his time here on earth. 
It should also be carefully noted, that the said Nyerere’s ‘sacrifice action’; helps to illustrate the high “cost of adhering to principles”. This is relevant here, because of the fact that Mwalimu Nyerere’s  strict ‘adhere to principles’ after he came into power did indeed cost the country, in terms of losing  the financial aid which had been promised, for supporting certain specified social and economic development projects.                                                         

Nyerere’s dream ‘comes true’
It is the late  President  John Pombe Magufuli, of the fifth phase government of the United Republic, whose determination to honour the late President Nyerere,  by making a firm commitment, to have all of Nyrere’s mega infrastructure projects completed; which has made it possible for the Rufiji Hydropower project to be completed, plus the other mega project of moving the seat of government from Dar es Salaam  to Dodoma; when his commitment was taken over after his sudden death in office, by his very able and equally sincerely committed successor, President Samia Suluhu Hssan.
When Dr. Magufuli entered the stage in 2015 after winning the Presidential election of that year, the said ‘dream’ had practically been forgotten; for it had ceased appearing in the government Five Year Development Plans, due to  the government’s low financial status, which   made that project appear to be an absolutely unachievable objective.                                                              

         But then entered President John Magufuli, apparently having imbibed, and been invigorated, by his predecessor President Jakaya Kikwete’s slogan of “Nguvu mpya, Ari mpya,  na kasi mpya”; he quickly embarked on introducing legislation to revamp the rich mineral sector;  which soon  resulted in vastly increased government revenues. 
        On Monday, 3rd July, 2017, the Parliament of the United Republic enacted two “natural resources protection” laws These were: (i)  “The Natual Wealth and Resources Contracts (Review and Re-negotiation of unconscionable Terms) Act, 2017”; and (ii) “The Natural Wealth and Resources (permanent Sovereignty) Act, 2017. These two were supplemented by a third law, cited as “The Written Laws (Miscellaneous Amendments) Act, 2017; which made amendments to six other laws, whose overall objective was to strengthen the supervision and control of the mining sector, and its allied sectors of oil and natural gas; and also aimed at improving government revenue collections  from those sectors.  
         President Magufuli had earlier appointed two specialist committees, which were entrusted with the responsibility to investigate what he suspected to be “massive thievery” and deception, perpetrated by specified mining firms, as a result of faulty mining contracts, and inappropriate applicable laws.  This is the essence of what I described above as President Magufuli’s imbibing President Jakaya Kikwete’s slogan of “Nguvu mpya, Ari mpya, na Kasi mpya”; plus  the  ‘intoxicating’ invigoration resulting therefrom. 
        Upon President Magufuli’s sudden death, his successor in office, President Samia Suluhu Hassan, made her own innovation by producing the “Royal Tour” documentary, which also resulted in massive increases in government revenue collections, through increased numbers of tourist arrivals.                        
Thus, what had previously been deemed impossible to achieve because of financial constraints, now became possible  under the mentioned innovative new revenue collection measures, introduced by Presidents John Pombe Magufuli, and Samia Sulhu Hassan.  
 piomsekwa@gmail.com   /0754767576.

Source: Cde Pius Msekwa and Daily News today.

Sisi CcM Inapofyatua Kiki Kutufyatua Tikitiki

Marais sasa wa Danganyika waliodanganyika wakawadanganya wadanganyika Chiwawa na SSH (pichani).

Chama cha Mafyatu (CcM) kina sera ya Kisanii na Kizushi, sorry, ya Kishua na Kivungio (KIKI). Kutokana na KIKI kushika kasi, wapo mafyatu kaidi wanaoiita Kutapeli Institute in Kula Inchi, Kuzuga Ili Kufyatua Inji, Kudanga Ili Kupumbaza Inji nk. Juzi toto janja aliniuliza kitu chakufikirisha, kufundisha, na kufyatua nikakukumbuka KIKI iliyonipa kiki, makeke, na mikiki kufyatuka na kufyatua. Baada ya kushuhudia vimbwanga na vitimbwi vya KIKI, makeke, na mikiki, dogo fyatu alinifyatua tena kwa makeke na mikikii aliniuliza kaya ina marahis wangapi. Nilimjibu “doktari mazeri mwenyewe.” Alinicheka utadhani mie siyo profesa emeritus wala daktari ila dokatri. Nilitafakari, nikamuuliza “nitajie, wapo wangapi?” Alizoza “wawili?” “Wataje” niliuliza. Alijibu  "doktari, alhajat Ustaadha, alimuuminat, mazeri na kufari Bashiti aka Chiwawa.” La hawla wa la quwwata illa Billah! Kabla kuendelea kufyatuka na kufyatua, kijasho chembamba kilinichuruzika bila kufanya au kuacha nilivyozidiwa kete kiudodosi.

Dogo, kama Kadogo-Sir wa SgR uchwara, alinichanganya pamwe na udoktari na uprofesa wangu. Nilimuuliza “ulijuaje?” Alijibu “huoni huyu rahis chawa wa pili na wa kwanza anayeonekana runigani akipelekewa ‘matatizo’ kila aendako? Wa pili, anatanua ughaibuni.” Nilimuuliza “keshatatua matatizo gani?” Alifyatuka kimzahamzaha, mikiki, na kiki utadhani fyatu mzima “unadhani wana KIKI wanadhamiria kuwasaidia au kutufyatua waufyate tena kwa kutumia matatizo yao?” Aliendelea “ametatua matatizo sugu ya migao ya kila kitu? Kuona anavyofyatuka kunishinda, niliamua kuwajuza mafyatu mjue huu uchangu kisiasa.

            Nilitafakari kidoktari, kiprofesa, na kifyatu, nilikumbuka KIKI makabrashani ya kuwafyatuliwa mafyatu waufyatuke. Kama wale, tunayo sera mpya ya usahihi au political authenticity siyo yao olitical artistry Kisambaa. Kama wafanyavyo wasanii uchwara wa kisiasa majukwaani. Tumegundua. Mafyatu wamekata tamaa kiasi cha tapeli yeyote anayejifanya anawapenda hata kama anawaponda akiwahadaa anawajali wakati hawajali mbali na yeye na wenzake kuwa tatizo kubwa kuwafyatua! KIKI inatumia matatizo ya mafyatu kuwafyatua waamini wanene wanaowajali ingawa hawawajali wala kuwapenda bali kuwaponda.

 Mafyatu ni wagumu na wavivu wa kufikiri, hawaulizi kilichosababaisha matatizo kama migao ya maji, umeme, kupanda gharama za maisha, elimu mbovu, ufisadi, wizi, ubangaizaji, uzembe vinavyowayopeleka kwa waganganjaa wasio na tofauti na waganga wa kienyeji na wachunaji kutafuta utajiri au kuombewa ilhali wahusika ni makapuku na nyongeza na mazonge yao wakifyatuliwa kimasomaso?

Wamefyatua kibashiti wakidhani mafyatu hawajui na kuona matumizi mabaya ya njuluku zao. Misururu ya ndinga anazotumia si israfu na ufisadi? Je zingetumika vizuri zingetusaidia kiasi gani? Pamoja na yote, bado wapo wanaodhani bashiti aweza kutatua matatizo yao wakati anayazidisha. Hata waliomfyatua hawasaidii. Anawaponza. Kitambo, tulikuwa na sera hii kabla ya kundunguliwa tukawahiwa kuitumia. Sera yetu ni kufyatuana ili Kujenga Inji siyo hiyo KIKI uchwara ya akina Bashiti tuliyoshiti.

Turejee maswali muhimu ya dogo. Je wenzetu hawaoni wanavyojifyatua na kujifyatulisha kutegemea sanaa badala ya ubunifu mujarabu? Tunataka majibu ya matatizo sugu siyo ufisadi sugu na usanii. Inakuwaje vichanga vinawazidi akili mafyatu wanene na waliwao kuyaona na kuyatafakari yaliyowashinda? Je huyu rahis Chiwawa anamsaidia doktari mazeri au kuzidi kumrostisha huko tuendako hasa wakati huu ukapa unapotufyatua? Je wanaomshauri mazeri hawaoni balaa wanalotengeneza kwa mauti yao kisiasa hapo twenty twenty-five? Tangu lini tatizo likatatua tatizo? Bashiti na waliomfufua ni matatizo donda ndugu kwa mafyatu waelewe na kukubali. Huwezi kujifanya unawajali mafyatu wakati unawaibia na wale waliokutuma na chata lenu mnasifika kwa ubangaizaji, ufisadi, ufisi, ulafi na roho mbaya. Mnaitana majukwaani kuwafyatua mafyatu mkijifanya hamuelewani au kuwajibishana wakati ni karata tatu. Hayo matatizo mnayojifanya ‘kutatua’ yalisababisha na nani na yalianza lini kama siyo nyinyi? Tutakuwaje na mgao wa umeme na maji wakati wa mafuriko?

Hamuoni mnajifyatua na kujihadaa kwa kutaka kuendesha kaya kwa kamera majukwaani? Tunataka majibu na si maigizo, KIKI, na usanii. Kweli inaingia akilini chawa kuwatisha mafisi waliokubuhu waliotamalaki chatani na sirkalini? Kwa KIKI na ngonjera, sanaa, na kutaka ujiko, mmeishatatua matatizo mangapi? Umaskini unaengezeka. Bei za vitu muhimu hazishikiki. Tozo halikamatiki. Kikokotoo kinatukokota mifukoni. Taarifa za CAG zinapuuziwa Majambazi wanene wanazidi kuneemeka. Kuna matatizo yanayowasumbua mafyatu na kuwafyatua kama haya? Leo sifyatui mengi nisije nikaonekana nataka kiki kwa kutumia KIKI kama wale makeke na mikiki yao yatakayowafyatua tikitiki kama tikiti  lililodondoshwa mwambani mbali na kuwa tikiti ya kutokomea kisiasa.

Acheni kuwatia vidole machoni mafyatu. Msicheze na maisha yao mkidhani hawana akili wala kumbukumbu. Angalia mtoto alivyowaumbua na KIKI yenu ya kutaka kiki kikiri tena kwa makeke, mikiki, na mikukuliko.

Nimesema sera yao, sorry, yetu ni KIKI au ni makeke na mikiki ya kanywaji?

Chanzo: Mwananchi leo.

Waraka wangu kwa Joni Kanywaji Mugful

Nakusalimia na kukuandikia waraka wa kumbukizi baada ya kuanza kusahaulika kirejareja na kirahisi. Kwa niaba ya mafyatu wote akiwamo bi Mkubwa wako nachukua fursa hii kuzoza nawe hata kama hutajibu. Niande kwenye inshu. Zimebaki siku mbili kuadhimisha miaka mitatu ya kuondoka kwakao. Ulipofyatuka, walitufyatua changa la macho kuwa pengo uliloacha lisingezibika. Urongo mtupu. Sijui nani ataziba lao. Mbona lilizibika zamani hata kabla ya mwili wako kuoza? Si hilo tu, hata ile miradi uliyozoea kuiita yako si yako tena. Wanapewa ujiko wengine ambao hawakuwa wala hawana maono, usongo, na uzalendo kama wako. Kumbe asiyekuwepo na lake halipo? Pamoja na ukali wake, hata mzoga wa simba hugugunwa na panya na kunyonywa na machawa.

Madege  uliyozoea kununua kwa cash kama vitumbua hayaongezeki ila matanuzi. tunashangaa kuona dude linaopaswa kukatiza dunia likitumika kwenda kununua vitafunwa mikoani na matanuzi mengine uliyochukia. Hata majipu uliyozoea kutumbuatumbua sasa hayatumbuliwi. Yapo mengi tu. Yanazidi kuumka na kunuka. Hakuna daktari kuyatumbua. Kwa sasa, tuna madoktari feki wasioweza kutumbua hata chunusi. Siku hizi, kuna machawa. Twangojea kunguni. Taarifa ya Mkaguzi Mkuu wa njuluku za mafyatu kila mwaka inaripoti upigaji wa kutisha. Hakuna anayetumbuliwa. Sijui kama wanagawana wote kuanzia chini hadi juu vinginevyo maza angekasirika angalau akatumbua japo wachache lakini wapi. Kabla sijasahau, siku hizi wenzi, wenza, sijui wake wenza wa wanene nao wanapiga mshiko na kuzidi kuwasikinisha mafyatu. Hata juzi, kuku wangu naye alitaka apewe mshiko kwa sababu mimi ni mnene wa mafyatu wanaofyatuliwa kirahisi wakaufyata badala ya kuufyatua na kufyatua wanaowafyatua.
    Kabla sijasahau, ile  SgR yako ipoipo. Juzi ilianza kufyatukafyatuka na kufanya majaribio ambayo hatujui lengo wala mwisho wake.
    Bandari ya Bongo ishakwenda kwa deep weed ya Do buy inayonunua kila kitu kuanzia mafyatu, hewa, hata maji. Mambo yanazidi kunoga na kubadilika japo si kwa kufurahisha. Kile kikaragosi chako ulichochonga na kukiita bashiti baadae ukamiteketeza kilipoanza kukutishia nacho kimefufuliwa na kinatanua kuliko hata yule uliyempa ulaji. Kinafyatukafyatuka kikiwatapeli mafyatu kuwa kinawajali na kuweza kutataua mataizo yao. Kinazoza kama rahis na kinawapata kinawapata kwa sababu wamekata tamaa, kufyata au kuunga juhudi kwa pambio na nyimbo badala ya kufyatuka na kufyatua.
    Wale vihiyo au waloghushi uliowatumbua sasa wanatesa bila wasiwasi. Siku hizi kila fyatu anataka aitwe ima daktari au profesa hata kama hakufika darasa la saba. Mie hupenda kuwaita madoktari na maprofedheha kama yule aliyekuita Mungu. Hata hivyo, alishawekwa pembeni. Yule Mnyalukolo Bill za Ruku Ukuvi, ashawekwa pembeni. Kwanini hukumtumbua pamoja na kujua alituhumiwa kughushi vyeti vyake vya kitaaluma kama kibashiti?
Siku hizi kuna mgao wa kila kitu kuanzia hewa, umeme, maji mpaka sukari hata uroda. Hata ile Chato yako uliyoiacha siku hizi inakufa taratibu. Ule uwanja wako wa ndege na Chato vinaanza kugeuka Gbadolite kama ile ya jambazi wa Kongo Mombuto. Mbuga ya Burigi-Chato ndo usiseme. Biashara zimedoda kiasi cha kuzidiwa hata Kizimkazi. Bwawa la mMzee Mchonga nalo linasusuasua kiasi cha mgao wa umeme kugeuka fasheni. Mambo yamebadilika na kuharibika sana. Maswahaba zako kama yule doktari nshomile Bushir Ka Kulwa uliyekuwa ukimteua kila mara ashawekwa kando sambamba na homeboy wako doktari Keleman. Harmfully Slowslow alishashushwa na kupandishwa wengine hasa wale uliowahi kuwanasa wakikunanga kwenye simu. Bi mkubwa wako kapotea na anaanza kusahaulika. Hata mie ninayekukumbuka simkumbuki Hayo tuyaache.
    Ukiachia hayo, Mzee ruxa ameaga juzi siku chache baada ya Eddie Luwasha. Nadhani mshaonana. Cha mno, mafyatu wasiojulikana waliiokuwa wanapoteza mafyatu pingaji nao ima wamepotea au kuacha kale kamchezo.
    Ukiachia hayo, siku hizi mazeri ni doktari na kila fyatu anataka aitwe ima doktari au profesa. Hakuna anayeweza kutaja jina lake bila kuanza na doktari na sifa nyengine kibao huku akishukuru, kutukukuza, na kuunga juhudi ambazo matunda yake ni haba kuyaona au kuyaelezea kiukweli. Siku hizi wewe wa hutajwi. Hata kwenye tule tumiradi wanatajwa wao sio wewe uliyeanzisha. Hata mvua ikinyesha wanamshukuru mazeri. Yule profedheha aliyekuita Mungu ashawekwa kando zamani gani. Unamkumbuka Mr. Sipika Jobless? Alibwabwaja wakamfyatua. Sasa yupo yule sister asiyetulia. Ana nyodo na anajua kila kitu hata kama hajui. Sijui kama hana mpango wa kuchukua ulaji kama kibashiti.

 Akina Tunda Lishe na wenzake nao wanafyatukafyatuka. Dkt Silaha uliyempa ulaji ughaibuni, ashabwagwa. Amererejea ulikomtoa. Hakika, hapo utakakumbuka kamsemo ka mafyatu kuwa kunguru hafugiki.
    Nisikuchoshe na kukatisha usingizi wako wa milele. Kifupi, mambo si mambo. Siku hizi tuna dhana mpya kama vile kikokotoo, tozo, na kila aina ya visingizio vya kupigia njuluku za mafyatu bila kuwarejeshea chochote zaidi ya mateso na umaskini. Hata hivyo, tunajikongoja tukishuhudia vimbwanga na vibweka kwa wanaobweka. Ili kuukata, lazima uunge mkono juhudi kama legacy uliyotuachia ambapo unene na umungu havina mpaka.
Kwa leo ni hayo. RIP Joni Kanywaji Mugful.

Chanzo: Mwananchi leo.

 

Hamba Kahle/Vyedi Ali Hassan Mwnyichande Mangandi

Kwa niaba ya mafyatu wote duniani bila kumsahau Bi Mkubwa wangu na yule wa kaya, kwa huzuni, majonzi, na simanzi, kubwa, nakupa  sala na salamu za mwisho za mfayatu wenzio. Natoa rambirambi kwa familia hasa Bi Sitti na Khadija, Dk Hussein, marafiki, na taifa kwa kuondokewa na kiungo muhimu katika uongozi, utumishi, na historia vya taifa letu.

Shehe Ali, hukuwa ila mja safi mnyenyekevu, mwenye heshima hata kwa waliokuwa chini yako. Ulipewa mikoba mwaka 1985 wakati taifa likiwa kwenye hali mbaya kiuchumi si kutokana na uongozi mbaya bali ubazazi na ukatili wa mabepari walioichukia na kuihujumu kwa vile haikukubali kulala nao kitanda kimoja. Iliyotaka moyo wa chuma kuibadili. Ulitumia mbinu na weledi wako kama mwanadiplomasia mbobezi kusema “sasa na itoshe tubadilike na kukubali dunia inavyokwenda hata kama hatutaki.” Pamoja na uzuri wake, hukuona aibu wala woga kukiri na kutambua kuwa siasa za Ujamaa zilikuwa zimefikishwa ukingoni na kuanzisha mageuzi ya kisiasa na kiuchumi.

Shehe Mwinyi, nenda. Kazi umeifanya, vita umepigana na kushinda. Umeondoka msafi na hazina kwa taifa. Mafyatu tunakumbuka bashasha na utani, busara, uchangamfu, ucheshi, utani, na upendo wa kweli kwetu. Japo hukujitangaza, ulikuwa fyatu. Kwani, ulifyatua kitu kiitwacho rukhsa kilichogeuka mhuri na kitambulisho chako. Cha mno, ulifyatua daktari Hussein mnene wa Visiwani. Tunakukumbuka kama kiongozi bora na mahiri aliyeangushwa na wale aliowaamini akidhani walikuwa na imani na udhu kama wake.

Maalim Nzasa, hukuwa mjivuni, mchoyo, wala mpenda sifa. Hukupenda kutukuzwa wala kusifiwa. Hukujitutumua hata ulipofanya makubwa kwa sababu ulikuwa mcha Mungu aliyeamini kuwa Mungu pekee mtukufu asitahikiye sifa zote nzuri na kubwa. Hakika, Mwinyi, umeondoka na kutuachia tunu nyingi ikiwemo amani, mshikamano, nahau, na maridhiano ambavyo, hata hivyo, machawa, mafisadi, waroho, na wenye roho mbaya, matapeli wa kisiasa na watenda jinai wengine ambao hawajui wala kukubali kuwa kila lenye mwanzo lina mwisho wameanza kuvihujumu.

Nisomapo historia yako na vimbwanga kama kununuliwa pea ya kwanza ya viatu ukaacha kuvivaa ukaibeba ukitembea pekupeku ili visichafuke nafarijika. Nakumbuka falsafa yako adhimu kuwa binadamu anapaswa kutahadhari asiwe kichwa cha mwendawazimu walevi kujifunzia kunyoa. Sijui kama wengi walikuelewa ulichomaanisha kuwa umma ukikupa dhamana, kazi yako ni kuutumikia siyo kuutumia. Hukupenda ubwana wala ushaufu na utukufu feki na uchwara zaidi ya unyenyekevu na utumishi kwa wanyonge. Pamoja na kutunikiwa udaktari wa heshima na vyuo mbalimbali, kama Ben na JK, hukuwahi kukubali wala kupenda kuitwa daktari. Ulijua athari zake yaani, ujivuni, ukihiyo, na ulimbukeni.

Pamoja na madaraka makubwa, hukuyalewa wala kuyatumia vibaya kibinafsi ila kujitoa kuutumikia umma kindakindaki na kiungwana. Cha mno, hukuogopa kukosolewa japo wakati mwingine ulichukia ilipotokea kudhalilishwa au kuonekana dhaifu kama kiongozi.

Nakumbuka sana ulivyoitikia mwito kwa unyenyekevu baba wa taifa Mwalimu JK. Nyerere alipokufyatua kuwa ikulu siyo pango la wezi mbali au ulipowatimua wanachuo walipoonyesha dharau. Bila kupayuka wala kufyatuka, ulivunja baraza la mawaziri tena bila kutoa hata notisi, ukajipanga upya na mambo yakaenda vyedi na mafyatu wakafurahi kunufaika. Haimanishi utawala wako haukuwa na kasoro. Tokana na kutokuwa na uzoefu na sera hasidi za kinyonyaji na kinyanyasaji za kibepari, wapo waliotumia madaraka na upole wako kupiga njuluku na baadaye ilibainika, binafsi, kuwa hukuwa fisadi au roho ya fisi ya kuuibia umma. Umeishi maisha ya faida na heshima kiasi cha kuacha urathi uliotukuka kama baba, kaka, binadamu, na yote katika yote, kama rais aliyependwa na kuheshimika “si haba.”

Alhaj Mwinyi, hukuwa mdini wala mhafidhina. Ilipotokea kasheshe ya mabucha ya nguruwe mwaka 1993, japo kwako ni haramu, ulisema wazi, atakayetaka kula nyoka au nguruwe ruksa, atakayepiga ulabu ruksa. Hukujifanya msafi na mhafidhina kutumia dini yako inayopingana na mambo haya kuwapendelea waliojiona ni wenzako wakati hawakuwa. Ulijua mipaka ya dhamana ya urais. Kwa mawazo, maneno, na vitendo ulithibitisha kuwa ulikuwa rais wa wote waumini na wasioamini. Hukuyumba wala kuyumbishwa hasa ulipoweka historia ya kuwa kiongozi muislamu ambaye hakupendelea msikiti wala kuchukia kanisa. Ulikuwa mtanzania kwanza na muislam mwisho jambo ambalo ni gumu wengi kulifanya. Na hii ni mojawapo sababu za mafyatu kukupenda. Nani mara hii kasahau kipindi kigumu na mtihani kwako Zanzibar ilipotaka kujiunga na jumuia ya kimatiafa ya kiislamu (OIC) mwaka 1992 bila kusahau kuibuka kwa kundi la G55 lililotishia muungano? Baada ya kusoma katiba na sheria, ulisimama kidete na kushughulikia kadhia hii kwa busara na haki na kuiondoa nchi kwenye mtatange, mtanziko, na mtihani vilivotishia kutugawanya na kuutikisa hata kuuvunja muungano wetu. Wewe ulikuwa muungano maana ulizaliwa bara na kukulia na kutawala visiwani bila upendeleo wala uonevu.

Ndugu Mwinyi, makala au kitabu kimoja haviwezi kueleza mema nengi uliyolifanyia taifa kuanzia darasani, madarasat, ubalozini, hata ikulu uliyoifanya kuwa sehemu na nyumba ya watanzania bila kujali nafasi zao kijamii. Kukukariri, wewe ni hadithi nzuri.

Tunaaswa kuwa كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْت kullu nafsin zaikatul maut bimaana kila nafsi itaonja mauti. Pumzika baada ya kazi nzito na tukufu. Lala salama Ndugu yetu alhaj Ali Nzasa Hassan Mwinyichande Mangandi. Tusalimie wapendwa Julius Nyerere, Abeid Karume, Aboud Jumbe Mwinyi, Benjamin Mkapa, John Kanywaji Magufuli, Edward Sokoine, Idris Wakil, shehe Thabit Kombo na wengine waliotangulia. Waambe. Tunawamiss na kuwakumbuka sana.

Hamba kahle mfowethu.

Chanzo: Mwananchi leo.

Mgao wa Umeme ni Uhujumu Uchumi, Haki

Doktari Okot, sorry, N’Dotto Meshaka Bitek’o salama fyatu wangu? Kwanza, nikushukuru kupenda kusoma vitu vyangu. Nilifurahi nilipojua kuwa nawe ni fyatu wangu. Tuyaache. Juzi nilikusikia ukitoa kali. Uliahidi kuwa mgao donda ndugu wa umeme utaisha baada ya siku 18 kuanzia Jumamosi 24 Februari. Hivyo, kama unamaanisha na si kuwafyatua mafyatu, ifikapo tarehe 13 Machi uitangazie dunia miujiza ambayo liiyotenda kaya tena bila kuombewa na wachunaji.
    Tokana na uzoefu wa siasa za ahadi, utapeli, rongorongo, na kupeana matumaini yasiyokuwepo, kwanza, ngoja nikufyatue maswali. Je ulimaanisha kweli au ni ngonjera za kibashiti, kisanii, na kisiasa za kuwafyatua na kuwapumbaza mafyatu mkiwemo nyinyi? Je ifikapo tarehe hiyo na mgao ukaendelea kung’ata kama kawa, mafyatu wakufanyeje wewe hata lisrikal lenu? Je unajua maana ya jambo kuwa historia? Au ulimaanisha kuwa ukweli utakuwa historia lakini si migao kama ilivyozoeleka kayani? Ngoja nichomekee, mbona umeshindwa upigaji wa akina Riz One kule Mirirani? Utatenda miujiza gani kutatua dude kubwa lenye wapigaji wengi na akina Riz One wengi au ni yale kama ya Kawe na Gwaijimmy na kuigeuza majuu wasijue walifyatuliwa?
       Nakupa ushauri bure. Ukitaka kuondoa mgao uwe historia, kwanza, mwajibishe waziri anayehusika hata kama ni kujiwajibisha mwenyewe maana amechemsha. Waziri wa nishati anapaswa kuwajibishwa hata mgao ukiisha, maana ulipaswa uishe wakati wa Adamu na Eva. Mgao ni uhujumu wa uchumi na haki za binadamu kwa mafyatu. Ni shughuli ngapi zinakwama na kwa muda gani na kusababisha hasara, mateso, na usumbufu? Japo hamkubali ukweli, hatupaswi kuwa na migao na kuzidiwa na vijikaya visivyo na vyanzo wala raslimali. Yote ni matokeo na ushahidi kuwa tuna uhaba wa wanene wabunifu, wenye common sense, wazalendo, na wanaofaa. Tatizo si vyanzo vya umeme. Nakumbuka. Mwaka 2012, Njaa Kaya yule ambaye lisrikal lake lilitupiga kutumia Richmonduli alitufunga kamba kuwa mgao ungekuwa historia wakati wa ubazazi wake. Hadi anatokomee, ndiyo ulikuwa unauma zaidi.
        Njaakaya alitufyatua kwa kudaganya kuwa tungejitosheleza kwa kutumia umeme wa gesi asilia utadhani gesi hiyo yetu. Hamjui kuwa gesi, sawa na madini, viko kwetu lakini siyo vyetu bali vya wachukuaji waitwao wawekezaji wanaokula na wanene? Kama siyo hivyo, gesi yetu inakwenda wapi na inamnufaisha nani?
        Pili, muweni wakweli au realistic kwa kinyasa mtoapo ahadi. Mnapochemsha, mjifyatue siyo kungoja mafyatu wawafyatue au maza ambaye sijui kama ana udhu wa kumfyatua yeyote katika hili. Wako wapi akina Janu’wali Makambale waliopiga wakazawadiwa ulaji zaidi wapige zaidi?
        Tatu, mgao utaondoka kama mafyatu watagoma kulipa kodi, kuandamana, na kuhakikisha wanene mizigo na magamba wanapigwa chini ili kuwaamsha nyinyi mliolala mchape kazi badala ya kuchapa siasa kama akina Bashite. Lazima mafyatu washike usukani na kuonyesha hii kaya ni mali yao na si mali ya wanene uchwara/wachukuaji wanaowafyatua tena kitoto.
        Nne, piga marufuku biashara ya majenereta. Yanasababisha mafyatu waridhike badili ya makali ya migao kuwatafuna na kuwafyatua nao wakafyatuka na kuwafyatua nyinyi mnaowafyatua kwa maigizo, ngojera, na ahadi za urongo. Pia, majenereta yanasababisha uchafuzi wa mazingira kwa njia ya kelele na moshi ukiachia mbali usumbufu magonjwa ya akili na moyo yatokanayo na mikelele. Mmefanya kaya iwe ya machizi kwa mikelele kila sehemu. Ajabu hamstuki. Mnaendelea kusifiana na kupongezana!
         Tano, tafuteni chanzo cha matatizo ya umeme. Je nyinyi kama sirkal, huwa mnalipa ankara zenu kila mwezi au mnatumia bure na kuendelea kuinyonga Tanesko inayobebeshwa lawama mnapofyatua? Kama Tanesko inafanya biashara isiyo kichaa, kwanini ishindwe kujipanua na kupanua huduma na shughuli zake? Hamlijui hili hata madoktari kama kweli ni madoktari wa kweli? Hamjui kaya yetu inawalangua mafyatu umeme na litanesko linazidi kufa?
         Sita, tunzeni mazingira hasa vyanzo vya maji, panda miti, punguza/ondoa matumizi ya mkaa, kuweni wabunifu muendeleze nishati mbadala mfano umeme wa upepo, themo, gesi, na madude mengine.
          Saba, pambana na ufisi na ufisadi vinavyosababisha kuingiza wapigaji mnaowaita wawekezaji. Ukiangalia historia ya miradi ya uwekezaji kwenye nishati na madini, ni upigaji mtupu. Tunaonekana kama vile mataahira tusiojua faida wala thamani ya mali tunazochezea kwa ukumbaff wa wanene wachache waroho. Hivi yule singasinga Habinger Singa Setii wa IpTiL aliishia wapi au mmeishamtema na kumrudisha kwao atanue au yumo mitaani kama Shavda aliyetupiga akishirikiana na wanene waliomrudisha na kumficha Masaki kwa miaka?
          Nane, kwa vile wewe hupenda kujionyesha kama fyatu serious, nashauri bila kupepesa macho. Kama umeme hautageuka historia, jiandae wewe na lisrikal lako kufyatuliwa na kugeuka historia. Kama mafyatu wataufyata wakashindwa kuwafyatua, namuomba Mungu awafyatue lau mtieni akili na mjue kusema uongo ni dhambi na kosa.
          Mwisho, nawashauri mafyatu wasikubali kuwa wasikilizaji na wapumbazwaji. Kwa vile mnene kajiingiza mwenyewe kwa kutoa ahadi ya kugeuza mgao historia, hakikisha mnamfyatua ageuke historia hata lisrikal lake kama watashindwa kugeuza mgao historia kama walivyozoea. Ifikie mahali mafyatu tuwe serious ili watuchukulie seriously.

        Amini nawambieni mgao ukigeuka historia lazima tutafute maana halisi ya neno historia.
Hivi umeme utarudishwa saa ngapi leo?

Chanzo: Mwananchi wiki jana.

PRESIDENT HUSSEIN ALI MWINYI’s PRACTICAL LESSON ON POLITICAL ‘VICARIOUS LIABILITY’.

 

On February 2^nd, 2024; the print media carried some news, regarding Zanzibar President Dr. Hussein Ali Mwinyi’s powerful statement, or ‘lecture’, on what in law is known as “vicarious liability”.  In legal parlance, the word “liability” means “a legal obligation, or duty’. And the phrase “vicarious liability” is defined as “the liability which arises because of one person’s relationship to another”. Thus, for example, an employer is generally liable for the tort of his employee which is committed in the course of his employment. And in criminal law, a master may sometimes be held ‘vicariously liable’ for an offence committed by his servant.

         In terms of political leadership, this means that a political leader, particularly a Minister, may be required to resign from his position,  even  on account of wrongs committed not by himself, but by officials operating under his docket. President Mwinyi was speaking in relation to the resignation by the Minister responsible for the tourism docket in the Zanzibar government, Mr. Simai Mohamed Said.                                                                         

        Following his sudden and unexpected resignation, Minister Simai had issued a lengthy statement detailing the reasons for his resignation; without stating that reason very clearly, and unambiguously. Instead, he had resorted to generalizations about “circumstances which had made it difficult for him continuing to serve in that capacity”. He was, undoubtedly, telling the truth; but, obviously, not the whole truth. And, if this may be put in slangy style, he was being “economical with the truth”. Presumably, this is what prompted President Hussein Mwinyi to ‘caution’ that “people should  be truthful,  by detailing  the actual reasons behind their action”, as shown in the  paragraph below. 
        For those who might have missed President Mwinyi’s statement, here is what he is reported to have said: - “In terms of accountability, resignation decisions are taken by political leaders after differing with the government on a policy issue”. He also cautioned that “people should be truthful by detailing the actual reasons behind their decisions”.                         

         He further said that “problems arising in the docket that is supervised by a Minister, could lead to his or her resignation”; and  went on to cite several examples to illustrate and amplify this important point. That ‘caution’, is precisely what I have described above as “a practical lesson on political vicarious liability”. And it relates, in special particular, to Ministers, and Regional Commissioners. And it is for that specific reason, that I have chosen this topic as the subject for today’s presentation; as I have personally witnessed many similar occurrences during President Julius Nyerere’s Presidency. My purpose here, is to illustrate three points.

         One, is that such resignations are normally forced resignations, caused by directive from the appointing authority, namely the President. That is to say, they are not voluntary decisions, that are  made by the person who tenders his or her resignation in such circumstances.                                                    

         The second, is to show that President Mwinyi’s action in that respect, was not an isolated incident. He was only building on past practice and experience.                                                   

        The third, and perhaps more important, is to draw attention to this little known doctrine of “vicarious liability”, which is also provided for in our legal regime. I wish, in particular, to highlight and emphasize the point, that these are not voluntary decisions. This could be useful, and helpful knowledge, to the current holders of such positions, and enable them to be psychologically prepared, in the unlikely event that it is applied  to any of them. I have used the word unlikely, but the possibility always exists; as will be shown in the examples below.
President Nyerere’s actions in that respect.
The following incident will help to illustrate that there are  some other reasons as well, that could be the cause for forced resignations. I have in mind,  the resignation of Minister Austin Kapere Shaba, in 1963; which was not a case of “vicarious liability”, but was, instead, a case of ‘violation of the constitution’; caused by his failure, or negligence, to disclose the fact of his being a non-citizen. It also helps to illustrate President Hussein Mwinyi’s point, that “persons (who are required to resign in such circumstances) should be truthful in detailing their reasons for resignation”.                                                                    

        Austin Shaba was, at the material time, Minister for Health in President Nyerere’s government, and a Member of Parliament for the Mtwara Urban constituency. He had, most probably unwittingly,  committed this offence when  he failed to disclose the fact of his not being a citizen of Tanganyika (now Tanzania Mainland); because he was born in neighbouring Nyasaland (now Malawi). When President Nyerere discovered this, he directed him to write a letter of resignation; which Minister Shaba immediately did, in which he falsely attributed his resignation  to “health reasons”. President Nyerere refused to accept his letter, insisting that he must disclose the true reason for his resignation. Minister Austin Shaba had, obviously, not been truthful in stating the reason for his resignation. He went back and wrote another letter, disclosing the truth, and promising to correct that mistake.

The incidents directly relating to ‘vicarious liability’.
The most prominent of these incidents, is the resignation of Minister Ali Hassan Mwinyi, and three other high ranking government leaders in 1977. Ali Hassan Mwinyi was, at that time, Minister for Home Affairs, in President Nyerere’s government. This incident was, in political terms, a very serious occurrence; for it involved the forced resignation of four leaders: one other Minister, and two Regional Commissioners. The two Ministers were Ali Hassan Mwinyi, Minister for Home Affairs, and Peter Saidi Siyovelwa, Minister responsible for the Security Department.  While the two Regional Commissioners were Peter Kisumo, RC Mwanza, and Marco Mabawa, RC Shinyanga; who were separately asked (read directed) by President Julius Nyerere to submit to him   their letters of resignation immediately.                                              

        As will be shown below, they themselves had done nothing wrong. But it was the government officials working in their respective Ministries, and Regions, who had committed the crimes for which these leaders were punished under the said doctrine of “vicarious liability”. This may perhaps sound ‘unfair’ to the ordinary mind, for a person to be punished for wrongs he had not committed; but that is, precisely, the meaning of the legal phrase “vicarious liability”.

The circumstances leading to President Nyerere’s decision.
The circumstances were that at the material time, there had emerged what amounted to a ‘security crisis’ in the Regions of Shinyanga and Mwanza, as a result of numbers of people being murdered, reportedly on suspicion that the victims were causing other peoples’ deaths through the dreaded witchcraft practices. These deaths became such a big concern to the people living in these Regions, that it became imperative, and necessary, for the government to intervene, in order to restore peace and tranquility among the people there. Thus, the government security organs were ordered to investigate, and take the necessary remedial measures to restore peace.                                                              

        The government’s intention was clearly good, and in line with the established principles and conventions of good governance. However, what went terribly wrong, was the cruel, unconventional  methods that were used  in the course of these investigations. This cruelty became known only after one person had died in the hands of the said investigators 
        The news of this person’s death somehow reached the ears of President Nyerere, who promptly appointed an ‘inquiry team’ to go and find out what exactly had happened. The team was led by the Chairman of the then ‘Permanent Commission of Enqury (PCE).  Its report, which was submitted to the President, contained horrifying narratives of the extraordinary cruelty that was being inflicted by the security agents on the suspected victims.   
        That Report is what ruffled President Nyerere’s feelings, and drove him into taking the actions of not only ordering the arrest and prosecution of the security agents involved in this torture exercise, but  also  ordered  the political leaders mentioned above, to  resign immediately.  

        This ‘inside’ information was revealed at a meeting of the combined National Executive Committees of TANU and the ASP, at which President Nyerere himself literally “spilt the beans” in anger caused by the injustices that had been committed by state agents against innocent individuals. (These combined NEC meetings were being held frequently, in order to receive reports on progress being made regarding the preparations for the imminent establishment of Chama cha Mapinduzi).
Subsequent, related occurrences.
What could be regarded, perhaps, as a ‘consoling’ aspect to the leaders concern, is that in practice, this “vicarious liability” punishment has been applied very sparingly. This is evidenced by the fact that after President Nyerere’s application of this doctrine, there is no record of any other President of the United Republic who has taken similar action. And it only happened again recently, when  Zanzibar President  Dr. Mwinyi, entered the stage, as already narrated above.                                                                                 
        Indeed, during his time in office, President Jakaya Kikwete did order Prime Minister Edward Lowassa in February 2008, to resign immediately from that position.  But, this was caused by Lowassa’s  own misdemeanours, and certainly not for any offences committed by his subordinates. It only helps to illustrate the other point, that resignations in such circumstances have never been voluntary decisions.                                                           

        However, records exist, of some other actions which were also taken by President Nyerere, that are closely related to “vicarious liability”. These are the cases of Mr. Mahami  Rajabu Kundya, then Regional Commissioner Tanga Region; and Mr. Abdinuru Suleiman, then Regional Commissioner Mwanza; who lost their jobs also through  forced resignations, resulting from offences committed by their subordinates in their respective jurisdictions, and not directly by themselves.                                                                              
        Theirs is an identical story, relating to their misguided enthusiasm, in implementing the ruling party’s cherished socio-economic policy of re-settling the rural population into “Ujamaa villages”, during the early post-Arusha Declaration decades.

        Because the main economic activity in the rural areas is peasant farming, this was interpreted by the leaders on the ground, as a requirement to establish  large communal ‘village farms’’ for every village within their respective areas of jurisdiction.                 

        Thus, during President Nyerere’s regular tours to the different Regions; the host Regional Commissioner was eager to impress the President, that his Region was actively implementing the said requirement of establishing ‘communal farms’ in their villages.  It was on one such scheduled tour of Mwanza Region in January 1981, when President Nyerere was taken to see a ‘village communal farm’ of cabbages, alleged to belong to one of their villages.              

        But in reality, it was a fake project, which had hurriedly been put in place in order to impress the President (the planting of cabbages having been done only the day before the President’s visit)!

        Whether by intuition, or otherwise, President Nyerere was suspicious that this was probably what had actually happened. So during his tour of the project, he stopped at one particular point, seemingly to “admire” one of the cabbages. He bent to touch the selected plant. But then, the still unstable, newly planted cabbage came out of the soil.  The secret had been exposed. And, consequently, the Regional Commissioner was sacked.          

        Similar fate had earlier befallen the Tanga Regional Commissioner, Mahami Rajab Kundya, for the same mischief, which may be described as ‘conspiracy to dupe the President’. The offences were probably committed by their District subordinates.                                                                                      
pomsekwa@gmai.com /0754767576.  

Source: Daily News.