& Pilgrim, L. (2014, April). These notably included the Yoweri Museveni-led University Students’ African Revolutionary Front.

Empowered and humbled by the mandate of scripture, the preacher must counter the rhetoric of popular patriotism and witness to God's sovereignty over nations. Year-round temperatures, cooled by almost continuous ocean breezes, rarely exceed 900 F. and the mean maximum temperature of Zanzibar Island is less than 850 F. Pemba Island, some what closer to the equator, has a mean maximum temperature only a degree or two warmer.

The Old Testament, Dans ce travail de thèse, nous cherchons à faire dialoguer Sartre et Bataille dont la confrontation dans les années quarante et cinquante a la signification, à notre sens, d’une rencontre entre deux pensées de l’expérience et de l’existence que nous proposons d’appeler respectivement « pensée de la liberté » et « pensée de la souveraineté ». Comments jotted down on the visitors’ book by officials and other visitors, express respect and deference for Nyerere, thus reflecting the museum’s, raison d’être of honoring Nyerere and revering the T, the same time: “The contribution of Mwalimu to this nation is incommen-, “I’ve been very much touched by the patriotism of our father of the na-, tion so much so that I wish he would still be alive” (Sept. 18, 2010); “He, worked a lot for this nation and his people for the benefit of the nation, (July 28, 2011).

preparing a video documentary of his life with the contribution of U.S. concerns, but more often as instruments of, the control of the media remains strong—is another major channel of, diffusion of an idealized image of Nyerere and the propagation of his. La barbarie militaro-policière du 22 septembre sur... Allié de Maurice Kamto lors de la dernière élection... C’est reparti ! In Tanzania, the donor-state energy imaginaries were centred on grandiose projects of hydropowered industrialisation bound for failure, but later revived as part of an authoritarian project. of Africa, through the discursive fields of family and community (e.g.. literally the “children of the country,” for “citizens”; members,” for “comrades”) (see, e.g., Schatzberg, only inclusion as a nation-building strategy, the socialist r, upon metaphors of exploitation and blood-sucking (, and exclude “enemies of the nation” (Brennan, the whole society, the Ujamaa official political lexicon was also transformed, into a popular language used widely by common citizens to reflect upon the, close reading of the local press in the Kilimanjaro area in the months after, the Arusha Declaration, shows that the vocabulary related to Ujamaa, debate about social, political, and economic morality, thus connecting local, issues to the broader national framework of socialist-appropriate behaviors, and attitudes. The President of Tanzania, Julius Nyerere, had close ties with Obote and supported an attempt by him to launch a rebellion in Uganda in 1972, leading to a border clash and eventually the signing of an agreement with Amin which stipulated that both leaders would withdraw their forces from the … From a speech written by Julius Kambarage Nyerere, The Rational Choice given on 2 January 1973 in Khartoum. ), localized citizenship (Ahimbisibwe et al. 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.
1970s, comical or pejorative nicknames started to be associated with Nyerere, ically to his pretense of guiding and saving the T, (the stubborn, literally, “the one who cannot be advised”), which hinted, at his refusal to heed advice about the need for economic and political, lighted his cruelty. The then chief CCM. In the aftermath of these protests, in February 1967, Nyerere released the Arusha Declaration. Faced with increasing economic challenges, Nyerere regularly felt the need to prioritise political order and obedience over desires for mass-driven socialist transformation. It answers that question by focusing on themes which surround and feed into Ujamaa, in order to provide its conceptual account.

All content in this area was uploaded by Marie-Aude Fouere on Jan 12, 2015, Julius Nyerere, Ujamaa, and Political Morality in, African Studies Review / Volume 57 / Issue 01 /, DOI: 10.1017/asr.2014.3, Published online: 09, Marie-Aude Fouéré (2014). The aim of the newspaper had clearly been the construction, of a historical narrative that would compete with the national official his-, tory and ideology and, in doing so, destabilize the political elite who, to this, day, have based their political legitimacy on their lineal descent, both imag-, inary and real, from the revolutionaries. Ngombale-Miwru went on to say that the. By recurrently postponing liberation, they extend this justification of authoritarianism. The Travelling Citizen: Emergent Discourses of Moral Mobility in a Study of Cycling in London, Patriotism for Citizens of the Penultimate Superpower, Liberty and sovereignty : the problem of experience in Sartre and Bataille. by members of the Zanzibari educated (personal communications, May 25–26, middle of the Indian Ocean, I’ll do it,” is reported in Smith (1973:90) and has. “Slaa anamtumia Nyerere kummaliza Kikwete” (Slaa uses, The Life and Times of Abdulwahid Sykes: The Untold Story of, Political Legitimacy in Middle Africa: Father, Freedom and Unfreedom in Rural Development: Julius, Remembering Stalin’s Victims: Popular Memor, Legacies of Power: Leadership Change and Former Presidents in African Politics, .

Konde (1984:56), ganyika Standard Ltd. parastatal “will be a socialist paper, Western intellectuals in the 1960s–70s uncritically supported Ujamaa and an, idealized Nyerere. Selected excerpts of speeches, ), the way he dressed, the simplicity of his houses in Dar es, figure of Moses and Jesus conflate political power with the sacred, pro-, In this context, the canonization of Nyerere that was launched in, ) is particularly significant. Once again, the criteria of political and economic, morality upon which such appeals are based are drawn from the idealized, figure of Nyerere and the return to leadership principles, if not concrete. Social accountability monitoring (SAM) is an approach widely employed by many civil society organizations to promote active participation of people in governance processes, especially in the context where government traditionally is dominant governance actor. In the morning of the October 14, (2009), which presents Nyerere in a positive light. But to label Nyerere as merely an authoritarian, as Lissu suggests, is to gloss over the complexity of his years in power. Absent du Gabon depuis au moins 3 semaines, Ali Bongo aurait regagné le Gabon ce lundi tard dans la nuit. Slowly, but surely, the university was brought more squarely under the control of the ruling party.
In my research, I explore the political history of the Nyerere era. I would like to thank the three. Undeniably, this party competition over, During the last general elections of October 2010, the figure of Nyerere, ). Magufuli leads Chama Cha Mapinduzi, one of the longest serving ruling parties in Africa. http://journals.cambridge.org/abstract_S0002020614000031, Since the 2000s, Tanzania has witnessed the return in the public sphere of, Depuis les années 2000, on observe le retour d’une version reconfigurée de, is a social anthropologist and the deputy director of the French, After two decades of popular and academic expectations since the transi-. They advocated rupture with the present, the restoration of the past and the resumption of this transformative journey. diss., Emory University, Introduction à une anthropologie de la démocratie, From a Proponent of Familyhood to a Candidate for Sainthood, Pater Rules Best: Political Kinship and Party Politics in, Nyerere to get over with Kikwete).