Julius Nyerere
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JULIUS KAMBARAGE NYERERE (1922-) Yusuf Kassam1
The following text was originally published in Prospects: the quarterly review of comparative education (Paris, UNESCO: International Bureau of Education), vol. XXIV, no. 1/2, 1994, p. 247-259. ©UNESCO: International Bureau of Education, 2000 This document may be reproduced free of charge as long as acknowledgement is made of the source. JULIUS KAMBARAGE NYERERE (1922-) Yusuf Kassam1 Julius Nyerere, the former and founding President of the United Republic of Tanzania, is known not only as one of the world’s most respected statesmen and an articulate spokesman of African liberation and African dignity but also as an educator and an original and creative educational thinker. Before launching his political career, he was a teacher, and as a result of his writings on educational philosophy and the intimate interaction between his political leadership and educational leadership for the country, he is fondly and respectfully referred to by the title of ‘Mwalimu’ (teacher) by Tanzanians and others. This is Gillette’s view of him: Indeed, part of Nyerere’s charisma lies in the fact that, before launching his political career with the founding of the Tanganyika African National Union (TANU) in 1954, he was a teacher and that his concept of his role as national leader includes constant reassessment, learning and explanation, i.e. education in the broadest sense. Since Independence, and particularly since the threshold year of 1967, Tanzania has been something of a giant in-service seminar, with Nyerere in the professor’s chair (Gillette, 1977). Many features of his educational philosophy have a universal relevance and have inspired many educators and educational and development organizations around the world. -
Flags and Banners
Flags and Banners A Wikipedia Compilation by Michael A. Linton Contents 1 Flag 1 1.1 History ................................................. 2 1.2 National flags ............................................. 4 1.2.1 Civil flags ........................................... 8 1.2.2 War flags ........................................... 8 1.2.3 International flags ....................................... 8 1.3 At sea ................................................. 8 1.4 Shapes and designs .......................................... 9 1.4.1 Vertical flags ......................................... 12 1.5 Religious flags ............................................. 13 1.6 Linguistic flags ............................................. 13 1.7 In sports ................................................ 16 1.8 Diplomatic flags ............................................ 18 1.9 In politics ............................................... 18 1.10 Vehicle flags .............................................. 18 1.11 Swimming flags ............................................ 19 1.12 Railway flags .............................................. 20 1.13 Flagpoles ............................................... 21 1.13.1 Record heights ........................................ 21 1.13.2 Design ............................................. 21 1.14 Hoisting the flag ............................................ 21 1.15 Flags and communication ....................................... 21 1.16 Flapping ................................................ 23 1.17 See also ............................................... -
Julius Nyerere's Philosophy of Education: Implication for Nigeria's
Julius Nyerere’s Philosophy of Education: Implication for Nigeria’s Educational System Reforms by Francis Diana-Abasi Ibanga [email protected] Department of Philosophy, Federal University of Calabar Cross River State, Nigeria. Abstract Julius K. Nyerere’s philosophy of education is one of the most influential and widely studied theories of education. Policy-makers have continued to draw from it for policy re- engineering. In this paper, the Nigerian educational system is examined in the light of the philosophy. This approach is predicated on the informed belief that there are social and historical commonalities between Nigeria and the society of Nyerere’s philosophy. To this end, it is argued that the philosophy holds some important lessons for Nigeria’s education. For this reason, there is need to inject some doses of its principles in the body polity of education in Nigeria. Therefore, the paper identifies three areas where the principles of the philosophy can be practically invaluable for Nigeria, i.e., school financing, curricula development and entrepreneurial education, in and an the final analysis, the paper identifies the linkage between national philosophy of education and national developmental ideology; and argues that a national philosophy of education of any country must be embedded in the national development ideology which the country’s philosophy of education must drive. Key Words: Nyerere, Nigeria, Philosophy of Education, Tanzania, Ujamaa, Self-reliance, Development 109 Africology: The Journal of Pan African Studies, vol.9, no.3, June 2016 Introduction Education has been defined in two broad ways. On the one hand, education has been defined as the process by which a society, through certain formal and informal institutions, deliberately transmits its cultural heritage from one generation to another. -
The Anchor of Servant-Leadership: Julius Nyerere and the Virtue Of
THE ANCHOR OF SERVANT-LEADERSHIP Julius Nyerere and the Virtue of Humility PETER MULINGE he emergence of the concept of servant-leadership initiated a new era of moral emphasis in the field of T leadership, which was and still is dominated by self-serving models of leadership. When Robert Greenleaf (1970) conceived servant-leadership as a philosophy and practical model of leadership, he highlighted the need for a better approach to leadership, one that embraces the notion of serving others as the number one priority. He visualized leaders who would take a more a holistic approach to work, promote a sense of community, and to share power in decision making (SanFacon & Spears 2011, p. 115). Fundamentally, servant- leadership is long-term, transformational approach to life and work-in essence, is a way of being that has potential for creating a positive change throughout our society (Spears, 2003, p. 16). In this process, a servant-leader acts with humility to engage himself or herself with others and create a connection that raises the level of motivation and morality in both leader and follower (Northouse, 2016, p. 162). Leaders enable others to act not by holding on to the power they have 195 but by giving it away (Fairholm, 1998; Kouzes & Posner, 1987; Melrose, 1995). Thus, the fervent power of servant- leadership is communicated by sharing power and involving followers in planning and decision-making (Bass, 1990). According Maxwell (1998), only secure leaders give power to others (p. 121). The essence of servant-leadership is to bring out the best in others by meeting their needs. -
Reading Nkrumah and Nyerere's Pan-African Epistemology
Benjamin: Decolonizing Nationalism: Reading Nkrumah and Nyerere’s Pan-Afric INDIA, CHINA AND AMERICA INSTITUTE 1549 CLAIRMONT ROAD, SUITE 202 ● DECATUR, GA 30033 USA WWW.ICAINSTITUTE.ORG Decolonizing Nationalism: Reading Nkrumah and Nyerere’s Pan-African Epistemology Jesse Benjamin Journal of Emerging Knowledge on Emerging Markets Volume 3 November 2011 Published by DigitalCommons@Kennesaw State University, 2011 1 Journal of Emerging Knowledge on Emerging Markets, Vol. 3 [2011], Art. 14 Decolonizing Nationalism: Reading Nkrumah and Nyerere’s Pan-African Epistemology Jesse Benjamin Kennesaw State University Journal of Emerging Knowledge on Emerging Markets Volume 3 November 2011 his essay explores intellectual history and epistemological transformation, focusing on the middle part of the Twentieth Century – the 1920s to the 1970s -- and Tparticularly on two of the period’s principal African thinkers, Kwame Nkrumah and Julius K. Nyerere. It examines important themes in some of the major writings of these two famous leaders of African resistance to colonialism. After prolonged anti-colonial struggle and maneuver, both became leaders of independent countries, Nkrumah of Ghana in 1957, and Nyerere of Tanganyika in 1961.1 Both were also important scholars, with numerous influential publications. In my research of their thoughts and ideas, several seemingly contradictory themes emerged. While they remain two of the most important African nationalist leaders in history, I argue that both also sought critical and practical perspectives beyond nationalism, and beyond subordination within the capitalist world system. Both were quick to realize the limitations of ‘independence’ for their former colonies cum states, even before this was fully [formally] achieved. They were therefore critical of the specter of neo-colonialism, and espoused versions of Pan-Africanism. -
Modern African Leaders
DOCUMENT RESUME ED 446 012 SO 032 175 AUTHOR Harris, Laurie Lanzen, Ed.; Abbey, CherieD., Ed. TITLE Biography Today: Profiles of People ofInterest to Young Readers. World Leaders Series: Modern AfricanLeaders. Volume 2. ISBN ISBN-0-7808-0015-X PUB DATE 1997-00-00 NOTE 223p. AVAILABLE FROM Omnigraphics, Inc., 615 Griswold, Detroit,MI 48226; Tel: 800-234-1340; Web site: http: / /www.omnigraphics.com /. PUB TYPE Collected Works General (020)-- Reference Materials - General (130) EDRS PRICE MF01/PC09 Plus Postage. DESCRIPTORS African History; Biographies; DevelopingNations; Foreign Countries; *Individual Characteristics;Information Sources; Intermediate Grades; *Leaders; Readability;Secondary Education IDENTIFIERS *Africans; *Biodata ABSTRACT This book provides biographical profilesof 16 leaders of modern Africa of interest to readersages 9 and above and was created to appeal to young readers in a format theycan enjoy reading and easily understand. Biographies were prepared afterextensive research, and this volume contains a name index, a general index, a place of birth index, anda birthday index. Each entry providesat least one picture of the individual profiled, and bold-faced rubrics lead thereader to information on birth, youth, early memories, education, firstjobs, marriage and family,career highlights, memorable experiences, hobbies,and honors and awards. All of the entries end with a list of highly accessiblesources designed to lead the student to further reading on the individual.African leaders featured in the book are: Mohammed Farah Aidid (Obituary)(1930?-1996); Idi Amin (1925?-); Hastings Kamuzu Banda (1898?-); HaileSelassie (1892-1975); Hassan II (1929-); Kenneth Kaunda (1924-); JomoKenyatta (1891?-1978); Winnie Mandela (1934-); Mobutu Sese Seko (1930-); RobertMugabe (1924-); Kwame Nkrumah (1909-1972); Julius Kambarage Nyerere (1922-);Anwar Sadat (1918-1981); Jonas Savimbi (1934-); Leopold Sedar Senghor(1906-); and William V. -
East African Community (EAC) and the Southern African Development Community SADC
REGULATING RESIDENCE AND EMPLOYMENT IN EAST AFRICA- LESSONS LEARNED BY MR. PINIEL O. MGONJA, ASSISTANT DIRECTOR OF IMMIGRATION (TANZANIA) PRESENTATION TO THE INTERNATIONAL DIALOGUE ON MIGRATION – INTERSESSIONAL WORKSHOP ON FREE MOVEMENT OF PERSONS IN REGIONAL INTERGRATION PROCESSES GENEVA, SWITZERLAND, 18-19 JUNE 2007. 1 INTRODUCTORY REMARKS • Tanzania is a member of the East African Community (EAC) and the Southern African Development Community SADC. • EAC Countries are Tanzania, Kenya and Uganda, with a total population of about 98.3 million. • Cooperation in East Africa has a long history, from the colonial era. In 1947 the EAC had already established the East African Customs Union. • Mwalimu Julius Nyerere, the first President of Tanzania proposed to delay Tanganyika’s independence so that Kenya and Uganda could join the latter to move to independence as a single entity. 2 • The first EAC was established on 1967. • At the time of its demise in 1977 EA was already in the common market. • East Africans moved more or less freely in the Region. • The current EAC draws its strength from lessons learnt from the defunct 1967-1977EAC. • Experience tells that a strong and sound EAC must be people centred. 3 THE MAP OF THE EAC 4 REVIVAL OF EAC • The EAC Treaty which was signed in 1999 specifies four main stages of the integration process namely Customs Union, Common Market, Monetary Union and Political federation. 5 FREEDOM OF MOVEMENT IN EAC • Article 104 of the East African Treaty, the partner states agreed to adopt measures to achieve the free movement of persons, labour and services and to ensure the enjoyment of the right of establishment and residence of their citizens within the Community. -
Julius Nyerere: the Intellectual Pan-Africanist and the Question of African Unity
JULIUS NYERERE: THE INTELLECTUAL PAN-AFRICANIST AND THE QUESTION OF AFRICAN UNITY David Mathew Chacha DEPARTMENT OF LANGUAGES AND LINGUISTICS, EGERTON UNIVERSITY, P.O.BOX 536, NJORO, KENYA. Email:[email protected] Julius Nyerere stands out as an epitome in whom a bold experiment was made to give content and meaning to Tanzania’s independence. His passionate conviction was that the case of pan-African freedom was the only legitimate determination of all political action by the political African elites. To him, pan-Africanism meant self –determination in all matters; economic, political, social, ideological and cultural. To demonstrate this he made a cultural choice by adopting an indigenous language, Swahili as both the national and official language. In so doing Nyerere recognized the role of language in the development of cultural authenticity and national unity. This not only facilitated national integration in an otherwise complex multilingual republic of Tanzania but also as a way of asserting independence from political economic and most importantly cultural domination. African intellectuals and literary icons, notably, Chinua Achebe, Ngugi wa Thiong’o, Wole Soyinka, Ali Mazrui, Okot p’Bitek,etc have made passionate pleas for a cultural re-awakening, which they see as a first step towards social political and economic growth. Otherwise globalization is not only threatening to marginalize Africa but is also throwing it into a state of confusion as it tries to blend traditional values with western traditions, which to a large extent are incompatible. This paper proposes to draw from Nyereres bold experiment to make a case for the African renaissance and the quest to not only discover itself and uphold its identity but also to appreciate the inherent power enshrined in its cultural heritage. -
The Vitality of Understanding Africanism, Adult Education, And
THE VITALITY OF UNDERSTANDING AFRICANISM, ADULT EDUCATION, AND COUNSELING PSYCHOLOGY Approved: __Dr. Richard Rogers__________________________________________ Date: __July 28, 2016_____________________ Project/Paper Advisor ii THE VITALITY OF UNDERSTANDING AFRICANISM, ADULT EDUCATION, AND COUNSELING PSYCHOLOGY A Seminar Paper Presented to The Graduate Faculty University of Wisconsin-Platteville In Partial Fulfillment of the In Partial Fulfillment Of the Requirement for the Degree Masters of Science in Education Adult Education By Moeketsi Molaoli 2016 iii Abstract The Vitality of Understanding Africanism, Adult Education, and Counseling Psychology Under the supervision of Dr. Richard. A. Rogers Informed by the Alkebulan learning Paradigm, this conceptual piece looked through explicit highlights to the meaning of adult education, how adult education was being defined, forms of adult education, and methods utilized in native Alkebulan when instructing scholars up to 2016, goals, and purposes of adult education. Valuable information on cultural identity of the African autochthonous people was reviewed along with their interaction with counseling psychology and the true African Paradigm. However, adult education in contemporary Africa faces a range of predicaments too, this paper attempted to stimulate some level of debate around the progress of adult learning with an infusion of the psychotherapy world of counseling in Africanism. iv TABLE OF CONTENTS Page APPROVAL PAGE ............................................................................................................................. -
PROPAGANDA in SOUTHERN Africas the APPARATTS in EAST AFRICA
PROPAGANDA IN SOUTHERN AFRICAs THE APPARATTS IN EAST AFRICA PROPAGANDA IN SOUTHERN AFRICAs THE APPARATTS IN EAST AFRICA by SAUNDERS REDD±N] "SOUTHERN AFRICA IN TRANSITION" FOURTH INTERNATIONAL CONFERENCE April U2 - 13, 1963 Howard Universityq Washington, DoCo Sponsored by THE AMERICAN SOCIETY OF AFRICAN CULTURE 15 East 40th Street New York 16, N. Y. PROPAGANDAo. THE APPARATUS IN EAST 1FRi.JA I cannot begin this brief examination of the msohinary of po g~ da for the independence of the countries of Southern Afric - Nya sLand, the Rhode sias, Mozambique, Angola, South West Africa and South Africa - .ethout 46lmy* lodging my indebtedness to two individuals who prefer to go nameless. They wish to have their anonymity preserved here for the stark and simple reson that the national governments to which they are opposed are quite apable of taking reprisals against resident citizens. -ho happened at scmk to be and may still be suspected of being associated with 'hem, I ha-Te been told that, as melodramatic as it may sound, the governments *.u.d be iikely to do this in the name of "national security' and on the desperate prinoiple of guilt by association. The South African gover ment has already legalized this concept, and the parliament of Southern Rhodesia recently has ben cons deding and is almost certain to pass - legislation against "making subverai're Rtxtements" and "publishing or otherwise uttering false ne*s outside the country." Madness creates not only its own logic, but more madness. My' t*o friends are Justified in their fear, One has a family still living in the Republic of South Africa, and the other finds it necessary to return occasionally to Southern Rhode sia. -
Social Studies the National Examinations Council of Tanzania
THE NATIONAL EXAMINATIONS COUNCIL OF TANZANIA ANALYSIS OF CANDIDATES’ RESPONSES TO PRIMARY SCHOOL LEAVING EXAMINATION QUESTIONS FOR THE YEAR 2014 SOCIAL STUDIES THE NATIONAL EXAMINATIONS COUNCIL OF TANZANIA ANALYSIS OF RESPONSE PATTERN TO PRIMARY SCHOOL LEAVING EXAMINATION QUESTIONS FOR THE YEAR 2014 SOCIAL STUDIES Published by National Examinations Council of Tanzania, P.O. Box 2624, Dar es Salaam, Tanzania. © The National Examinations Council of Tanzania, 2014 All rights reserved ii TABLE OF CONTENT PREFACE .................................................................................................................. iv 1.0 INTRODUCTION ............................................................................................. 1 2.0 ANALYSIS OF RESPONSE PATTERN ....................................................... 2 2.1 Section A: Civics .............................................................................................. 2 2.2 Section B: History ........................................................................................ 21 2.3 Section C: Geography ................................................................................. 39 3.0 PERFORMANCE OF CANDIDATES IN EACH TOPIC .......................... 60 4.0 CONCLUSION .............................................................................................. 63 5.0 RECOMMENDATIONS ................................................................................ 64 APPENDIX .............................................................................................................. -
Tanzania Ages (13-15)
Tanzania Ages (13-15) The flag of Tanzania was adopted on June 30, 1964. It is the merger of the flags of Tanganyika and Zanzibar. The name Tanzania is derived from the names of the two states Tanganyika and Zanzibar that became united in 1964 to form the United Republic of Tanganyika and Zanzibar. This was later renamed the United Republic of Tanzania. The flag is divided diagonally by a yellow-edged black band from the lower hoist-side corner. The green represents the natural vegetation present in the country, yellow represents the rich mineral deposits of the country, black represents the people of Tanzania, and blue represents the numerous lakes and rivers and the Indian Ocean. + = Flag of Tanganyika Flag of Zanzibar Flag of Tanzania COAT OF ARMS The golden top of the warriors shield in the coat of arms represents the minerals that can be found in the Republic. The torch in this part represents UHURU, a Swahili word meaning freedom. The red part underneath the flag symbolizes the rich and fertile soil of Africa. The wavy blue bands underneath the red represent the land, sea, lakes and the coastal lines of the United Republic. The spear in the shield signifies defense of freedom and the axe and hoe represent the development of the country. The motto of the United Republic, Uhuru na Umoja is written at the base of the coat of arms which signifies Mount Kilimanjaro. It means freedom and unity. GEOGRAPHY The United Republic of Tanzania is a country in East Africa. It is bordered by Kenya and Uganda to the north; Rwanda, Burundi, and the Democratic Republic of the Congo to the west; and Zambia, Malawi, and Mozambique to the south.