JORDAN UNIVERSITY COLLEGE

A CONSTITUENT OF ST. AUGUSTINE UNIVERSITY OF TANZANIA

FRANCIS MANFRED CHING’OTA

PHENOMENOLOGICAL ANALYSIS OF MBITI’S CONCEPTS

OF TIME, THE UJAMAA ECONOMIC POLICY ON THEIR

IMPLICATIONS TO TANZANIAN ECONOMIC

DEVELOPMENT

Supervisor

Mr. Koffi Soukou Laurent

A Long Essay Submitted in Partial Fulfillment of the Requirements for the

Bachelor of Arts in Philosophy

Morogoro 2016

i

DEDICATION

The work is dedicated to my late beloved mother Modesta Mkeleti and my late

grandfather Augustine Ching’ota

To

My young brother Augustine Manfred Ching’ota and my young sisters Christina

Manfred Ching’ota, Vaileth Manfred Ching’ota and Catherine Manfred

Ching’ota and to all seekers of knowledge

ii

EPIGRAPH

“Never apologize for being correct or for being years ahead of your time, if you

are right and you know it speak your mind even if you are a minority of one, the

truth is still the truth”

Mahatma Gandhi.

iii

ACKNOWLEDGEMENTS

I would like to extend my heart-full thanks to the almighty God under

whose providence I believe that I exist and I successfully accomplish the purpose

of my precious existence. His mighty power is worthy to be praised and glorified

now and always.

Special thanks to the Stigmatine community at Kola Morogoro on behalf

of the Congregation of the Sacred Stigmata for their moral and material support.

It is through their support that I managed it this far.

Many thanks to the Jordan University College staff members, in special

way I would like to express my sincere appreciation to Mr. Koffi Soukou

Laurent as a supervisor of this paper. His corrections and insights brought this

paper to its intended end.

I thank my family and relatives; they have always been there for me. They

have given me not only material support but also moral and spiritual guidance,

for that I am indebted and very thankful to them.

I thank friends, Nduduzo Jali, Maxmillian Bahati and others for their

support in more especially in making various corrections during my journey of

writing this paper. It is through them that I never felt intellectually lonely writing

this paper.

Finally, I am very grateful to all my companions (Tlhologelo Rapule,

Joseph Elias and Samuel Mwashiuya) at Stigmatine Community at Kola

Morogoro and all students of Philosophy department at Jordan University

College for their academic support and their endlessly encouragement.

iv

STUDENT’S DECLARATION

I, the undersigned, declare that this Long Essay is my original work

achieved through my personal readings, scientific research method and critical

reflection on the present situation. It is submitted in partial fulfillment of the

requirements for the Bachelor of Arts in Philosophy. It has never been submitted

to any other University or College for academic credit. I have cited and

acknowledge all sources.

Signed: ______________

Name of Student: Francis M. Ching’ota

Date: ________________

v

CERTIFICATION

The undersigned certify that, they have read and hereby recommend for

acceptance by the Jordan University College a Long Essay entitled:

Phenomenological Analysis of Mbiti’s Concepts of Time, Ujamaa Economic

Policy on their Implications to Tanzanian Economic Development, in

fulfillment of the requirement for the degree of Bachelor of Arts in Philosophy of

St. Augustine University of Tanzania - Jordan University College.

________________

Mr. Koffi Soukou Laurent

(Supervisor)

Date ________________

________________

(Reader)

Date ________________

vi

TABLE OF CONTENTS

DEDICATION ......................................................................................................... i

EPIGRAPH ............................................................................................................. ii

ACKNOWLEDGEMENTS .................................................................................... iii

STUDENT’S DECLARATION ............................................................................. iv

CERTIFICATION ................................................................................................... v

TABLE OF CONTENTS ....................................................................................... vi

INTRODUCTION ................................................................................................... 1

CHAPTER ONE ..................................................................................................... 3

MBITI’S UNDERSTANDING OF AFRICAN CONCEPT OF TIME..................... 3

1.1. Linear Concept of Time ................................................................................. 3

1.2. Cyclical Concept of Time .............................................................................. 4

1.3. The Concept of Time as an African Ontology by John Mbiti ......................... 4

1.4. Characteristics of the African Concept of Time according to Mbiti ................ 5

1.4.1. Time is dynamic and not static .................................................................... 5

1.4.2. Time is Pragmatic ....................................................................................... 5

1.4.3. Time is Personal ......................................................................................... 6

1.4.4. Time is Relational ....................................................................................... 6

1.4.5. Time is Existential ....................................................................................... 6

1.5. Relationship between Land and Mystical Time in Africa ............................... 7

CHAPTER TWO ..................................................................................................... 9

THE ANALYSIS OF CURRENT TANZANIAN ECONOMIC SITUATION ........ 9

2.1. Ujamaa Policy as an Ideology in Tanzania ..................................................... 9

2.2. Ujamaa Economic Policy in the Context of Agricultural Development ........ 10

2.3. Ujamaa Economic Policy and African Concept of Time .............................. 11

2.3.1. Critical Remarks on Ujamaa Economic Policy ......................................... 12

2.4. Problems related to African Concept of Time and Ujamaa Economic Policy to

Tanzanian Economic Development ....................................................................... 12

2.4.1. Land Conflicts .......................................................................................... 13

vii

2.4.2. Underdevelopment of the Countries .......................................................... 13

2.4.3. Lack of Relation Skills .............................................................................. 14

2.4.4. Lack of Autonomous Life in the Societies .................................................. 15

2.5. The Relationship between Liberal Economy and Liberal Democracy .......... 15

2.5.1. Problems Hindering Liberal Economy in Tanzania .................................. 16

2.6. The Current Tanzanian Economic System .................................................... 17

CHAPTER THREE ............................................................................................... 18

WAY FORWARD ON HOW TO IMPROVE TANZANIAN ECONOMY ........... 18

3.1. Investment on Practical and Scientific Education ......................................... 19

3.1.1. Comprehensiveness of Education .............................................................. 19

3.1.2. Education on the Tanzanian Cultural Context .......................................... 20

3.1.3. Consistency among Tanzanian Scholars ................................................... 20

3.2. Good Governance in the Country ................................................................. 21

3.2.1. Responsibilities of Leadership .................................................................. 21

3.2.2. Accountability and Transparency.............................................................. 22

3.2.3. Abolition of Corruption ............................................................................. 23

3.3. Promotion of Our Identity ............................................................................ 23

3.3.1. Moral Identity as the Foundation of All Identities ..................................... 24

3.4. Economic Indigenization ............................................................................. 24

3.5. Domestication .............................................................................................. 25

3.6. Diversification ............................................................................................. 25

3.7. Horizontal Interpretation .............................................................................. 26

3.8. The Role of Identity on Economic Development .......................................... 26

CONCLUSION ..................................................................................................... 28

BIBLIOGRAPHY ................................................................................................. 29

1

INTRODUCTION

The thesis reflects on the implications of phenomenological concept of

time and Ujamaa economic policy to Tanzanian economic development. The

concept of African time has been well illustrated by the African philosopher

called John S. Mbiti. Basing on his experience of the African continent he made

a study on mentality and beliefs of African societies. The thesis intends to

explore the reasons for the backward Tanzanian economic development. This is

rendered in connection with the perception of African concept of time by Mbiti

and the introduction of Ujamaa economic policy in Tanzania. The topic is

directed to Africans particularly to their perception of time and its impacts to the

economy of Tanzania. The thesis hopes that; the comprehension of the content

will be an alternative solution towards determining the economic jam in the

country.

The thesis also visualizes that; economic consciousness is the main

necessity for economic development. The need of this thesis has been realized

within the context of Tanzanians being backward in economic development

echoed by lack of consciousness on time despite of the immense natural

resources. The development of this authentic research will base on abundant

sources describing African issues manifested by the Africans.

Time is one of the indispensable concepts to be discussed in African

view of reality. This influences all the African attitudes, logic and their

behaviors.1 It is through the concept of time which gives us light towards

religious and philosophical concepts in Africa. It is a concept of time also which

will help us to explain beliefs, attitudes, practices and general way of African

people not only in the traditional set up but also in the modern situation.2 Time

shapes the mindset and ends up creating ones view of reality as this essay aims to

elaborate.

My exploration of this work will be on how the concept of time in

Africa has influenced the mindset of the Africans towards their economic

development. The interest of this essay is on its implication on Tanzanian

economic development.

This essay will consist of three chapters. Chapter one will highlight the

analysis of Mbiti’s conception of time manifested by the Africans and the

motivations towards researching the problem. Additionally it will express my

faculty of reasoning in a critical approach drawn from the knowledge of

1 Cf. J.S. MBITI, African Religions and Philosophy, 15.

2 Cf. J.S. MBITI, African Religions and Philosophy, 16.

2

philosophy which studies all realities under their ultimate causes.3 Basing on the

philosophical investigation which aims at pure understanding aided to the

motivation of this research.

Chapter two will give the enlightenment of the historical background of

the Tanzanian economic systems from Ujamaa economic policy which aimed at

making it easier for the state to provide social facilities (education, health and

water facilities) to liberal economy which promotes free market.4 In this chapter

the essay is interested much on showing how Tanzanians failed to adapt with the

system of liberal economy because it is the system which involves competition.

The adaptation failed because of the social effects mindsets caused by African

perception of time and Ujamaa economic policy. Moreover this essay will

endeavor to articulate why Tanzania being the country with vastly natural

resources and human resources with high potentialities has all the possibilities of

economic development basing on the resources available but yet is not

developed.

The third chapter is the synthesis of what has been tackled in both

chapters one and two. It gives the reasoned criticism of the two chapters and

aims at economic reconstruction. It invites a philosophical investigation which

leads to pure understanding of our economic realities. It also gives suggested

ways and solutions on how to revive our economic policies. Throughout this

essay there will be reference to how Mbiti tried to show the concept of time

availability in western and African contexts.

In its conclusion this essay will be in a position to evaluate the truth in

Mbiti saying that the difference between the Africans and people of the western

according to is that, in the western future is not yet lived but conceptually lived

with the concept of abstract imaginary time hence such kind of mindset people

live focused constructing future while in the present hence progress among the

people.

3 Cf. J.S. MBITI, African Religions and Philosophy, 54.

4 Cf. J.K. NYERERE, Ujamaa- Essays on Socialism, 3.

3

CHAPTER ONE

MBITI’S UNDERSTANDING OF AFRICAN CONCEPT OF TIME

John S. Mbiti basing on the philosophical investigation wants to have a

pure understanding of African cultures. He departed from this point of view to

apprehend the mentality and believes of the African societies. This shows a kind

of being inquisitive and an application of disciplines to African traditions.5 An

individual needs to be guided by ideas in order to have the intellectual

foundation of his or her own cultures. John S. Mbiti is the interest of this essay

on his concept of African time which is an output of his philosophical

investigation on African cultures. Basing on concept of John S. Mbiti, the thesis

wants to articulate the impacts of conception of African time to Tanzanian

economic development. It wants to show the behaviors of the Tanzanians

influenced by their perception of time which lags behind economic development.

John S. Mbiti’s concept of time, which holds that time in Africa, is

connected to events and events are accounted from the past to the present.6 The

important of event will be the determining factor of time spends. Hence this

makes a person not to have the concept of infinite in time. According to the

Africans time should be real and experienced obviously no abstract concept of

time which provokes planning. For Africans time falls to where the event falls

and hence no conception of new realities. Therefore Mbiti sees that African

concept of time is cyclical which affects the conception of realities.

1.1. Linear Concept of Time

The concept exists among the westerners in which for them are forced

to be in the rhythm of time. For the west time is mathematical and has the

character of continuity which deals with numbers. Linear time is defined as the

number of motions according to after and before.7 It has nothing to do with

person but a person finds himself within the system. This affects the mindset and

way of conceiving the reality. In this way a person becomes conscious towards

approaching the reality hence there is a growth of consciousness.

People of this kind develop intellectual autonomy because

heterogeneous ideas within the society, forces them to have diversity realities.8

This kind of thinking invites development because there is the contradiction of

oppositions which make the minds of the people not to remain stagnant. Linear

concept of time provokes development because it does not depend either on

5 Cf. J. S. MBITI, Introduction to African Religion, 43.

6Cf. J. S. MBITI, African Religions and Philosophy, 19.

7 Cf. P. COFFEY, Theory of Being: An Introduction to General Metaphysics, 21.

8 Cf. G.P. KLUBERTANZ, The Philosophy of Human Nature, 403.

4

relation or existential situations but it acts depending on the forces of nature.

People who are in this kind of perception towards the reality are always forward

focused living future while still in the present conceptually.

1.2. Cyclical Concept of Time

According to John S. Mbiti this kind of perceiving reality is dominant

among the Africans. Time is defined with reference to the past and this kind of

viewing the reality affects the conception of planning. The mindset will end with

what is known from the past and the present and no thinking for the distant

future. The understanding of reality is either of the past or the present.9 The

present is analyzed in itself basing on the past. For the Africans time is the one

lived and experienced and no idea about the future because no one knows what

will happen in the future. Hence the real time should be the one lived and the one

lived before the present generation. In this kind of thinking there is no motion of

ideas among the people because everything is defined with reference to the

past.10

People remain narrow minded and weakens the capacity to conceive

future. There is no concept of distant future among the people. The interest of

this paper is the critical reflection of this kind of perceiving the concept of time

in order to change the mindsets of the people for provoking economic

development.

1.3. The Concept of Time as an African Ontology by John Mbiti

According to John Mbiti African ontology is connected to time.

Ontology is the study of being in which the proper meaning of a particular

subject is known and the full comprehension is unfolded.11

It is the

transcendental understanding of the particular subject. From African point of

view this transcendental understanding is found within the concept of time as it

has been elaborated well by John S. Mbiti. The African concept of ontology is

connected much to time because their definition of beingness is with the

reference to time (past).

The past connects them to the world of ancestors in which there is the

sense of security in this world among the Africans. This affects the mindset of

the Africans in viewing the reality around the world. The way of life among the

Africans according to their ontology is homogeneous which ties the room for the

new ideas within the society.12

The African ontology forces people to live a life

of conformity and not a heterogeneous life which can challenge the authority.

The authority limits development within the society because there is no mental

9 Cf. A. G. MOSLEY., African Philosophy, Selected Readings, 92.

10 Cf. A. G. MOSLEY., African Philosophy, Selected Readings, 90.

11 Cf. A. G. MOSLEY., African Philosophy, Selected Readings, 88.

12 Cf. A. G. MOSLEY., African Philosophy, Selected Readings, 43.

5

independence among the people. This kind of perception paves no way for

critical evaluation of our daily life for the reconstruction of our own practices.

1.4. Characteristics of the African Concept of Time according to John

Mbiti

John S. Mbiti in describing the characteristics of African concept of

time unfolds the totality ways of life among the Africans in viewing the realities.

This manifests the forces behind the conducts of the Africans particularly

Tanzanians. He shows the mentality and believes among the Africans which

influences their mindsets. It is an outline rendering the cyclical way of life

among the Africans which pushes behind economic development. It is a kind of

life in which logical mentality is not consulted on human conducts. People live

depending on the past and not depending on the logical analysis of the situations.

1.4.1. Time is dynamic and not static

This unfolds the nature of the African way of perceiving realities in

which people are not guided by principles and ideas but events. An African acts

depending on what will happen in the time and not basing on the systematized

and organized ways of life. This way of living creates a certain mindset among

the people which does not initiate growth of consciousness for development to

take place among the people because the sense of relationship is much

emphasized in the society. People become too much attached with the objects

and people and hence mystification in the society which drags behind critical

thinking. From African point of view time is not considered as crucial in the

process of production in which people act with reference to the previous ways of

conducting.13

The way of reacting towards a particular reality does not depend on

the analytical approach of the particular situation. This kind of perceiving reality

makes African concept of time to be dynamic because for them time is not

infinite but time is created by a person depending on the occasions hence events

create time from an African perspective.

1.4.2. Time is Pragmatic

African concept of time is more pragmatic in the sense that time is

defined depending on the practicability of the particular moment. This reflects on

the usefulness of the event whereby under this paradigm time is defined. This

also drags behind the sense of development in the society whereby people lacks

logical mentality for the proper planning of their development. The emphasis on

the pragmatic time does not give the intellectual platform for economic activities.

This makes people to lack the ability to visualize their goals.

13

Cf. J.S. MBITI, African Religions and Philosophy, 23.

6

1.4.3. Time is Personal

In Africa time is much personal under the consideration of the way of

viewing the reality by a person. People care much about relationship to the extent

of sacrificing the truth for the sake of relationship. Hence a person acts basing on

how useful an event is; which affects much the implementation of the economic

policies. This is affected much because the sense of time among the people is

lost and there is no development in all spheres of life due to the lost of discipline

in time.14

All the economic policies are planned to be implemented within a

certain period of time which demands consciousness of time among the people.

In Africa there is no consciousness of time since the existence of time

depends on events. In order for the country to develop people have to run the

policies under the same paradigm which unites them under the same policy.15

This goes with consciousness of time in which a person while implementing the

economic policies critical approach is involved in fulfilling them with the

intellectual virtues depending on the global demands and changes.

1.4.4. Time is Relational

Time in Africa is very relational in the sense that people act as such

much that event enhances relation. This makes a person not to base on the

principles and logical analysis in viewing the current situation and its demands

but the focus is on relationship. This also drags development in African countries

because people do not care about time which is very crucial in any development.

This kind of perceiving the concept of time accelerates nepotism. This also costs

the country to get unqualified and incompetent workers who cannot work for the

development of the country because the division of the job opportunities will be

according to how far a person relates with the other person and not according to

the qualifications.16

Hence this characteristic shows clearly that African concept

of time leads to the underutilization of the human resources in the African

countries because job opportunities are not fairly distributed according to

qualifications but are relational distributed.

1.4.5. Time is Existential

African concept of time is on a living time with reference to the past

hence there is no concept of future time among the Africans. For the Africans the

real time is the one which is actualized and experienced with reference to the

past. This shows that existential time is much visible among the Africans since

under this dimension they find their identity.17

Under this perception of time they

14

Cf. L. POJMAN., Moral Philosophy, 298. 15

Cf. C. M. AMBILIKILE, Economics Paper two for Advanced Level and Professional studies, 319. 16

Cf. J.S. MBITI, Introduction to African Religion, 176. 17

Cf. D.A. MASOLO., African Philosophy in Search of Identity, 24

7

find their whole being because whatever is done here should be in reconciliation

with the ancestors who are found in the past. This kind of narrow minded of

viewing the reality gives no room for a person to view current global demands

and hence the country remains stagnant in economic progress. This is what

affects the African mind to lack the ability to conceptualize the distant future.

There will be no economic progress among the people if there is no sense of

future concept among the people within the area.

1.5. Relationship between Land and Mystical Time in Africa

Land in Africa has both anthropological and psychological connections

and when a person is connected to the ancestors is directly connected to the land.

The land also has a mystical tie and land does not only have utilitarian purposes

but also mystical purposes. It creates a mystical tie between the living and the

dead in the kinship system.18

There is a relationship between land and the world

of the ancestors in Africa. From African point of view land is treated in a

religious perspective whereby it is considered as a sacred. Land in Africa

connects people with their world of ancestors and hence it acts as special glue

between people and their ancestors. It is land which connects the centre of social

tie and the people which is the kinship system. Land in Africa is much respected

with reference to past time in which the world of ancestors is found. It is this

world of ancestors connected to land a person finds his whole being.19

Hence the

land is highly protected with the people concerned in which becomes difficult for

the government to allocate different economic resources for the well growth of

the country.

Most of the people in Africa hold that land left to them by their living

dead should not be touched for any other purposes apart from the family uses.

The land is treated with reference to past events whereby most of the portions of

land in Africa are set apart for different traditional purposes which reflect the

previous conducts. This way of treating land shapes the mindset of people and

their way of perceiving the reality and hence lack of capacity to conceptualize

the distant future. This shows how much it is difficult to change the mindset of

an African person and being in a position to conceptualize the reality and make

proper plans for the development of the country.20

This always becomes a

challenge to most of the African countries including Tanzania to organize

different projects for the benefits of the country. This is due to lack of

epistemological foundations of their own cultures instead it becomes a way of

18

Cf. A. G. MOSLEY., African Philosophy, Selected Readings, 367. 19

Cf. A. G. MOSLEY., African Philosophy, Selected Readings, 340. 20

Cf. C. M. AMBILIKILE, Economics Paper two for Advanced Level and Professional studies, 320.

8

life and live a cyclical way of life whereby reasoning process is backward. In

short there is no constructive analysis of the cultural practices which could help

them to preserve their cultures while eliminating the negative elements within a

particular culture which accelerates development.

9

CHAPTER TWO

THE ANALYSIS OF THE TANZANIAN ECONOMIC SITUATION

Economic development of Tanzania is dynamic with the fact that, the

systems towards achieving development in the country were not the same

especially after colonialism. Tanzania has been moving with many philosophical

ideologies which guaranteed certain ways of life the Tanzanians should live.21

All these were signs of being curious among the Tanzanians to make sure that

the country moves forward in terms of economic development. Talking about

ideologies in Tanzania you cannot isolate Ujamaa economic policy in Tanzania.

This was to identify the Tanzanians against the colonialist’s ideologies.

Ujamaa economic policy was the social attitude of mind and main tool

in changing the mindsets of the Tanzanians in viewing the resources of the

country. It was introduced by Julius K. Nyerere during the Arusha declaration for

the aim of uniting the Tanzanians.22

It was easy for this to be accomplished

because the main aim of Ujamaa economic policy was to establish the Tanzanian

identity which fights against colonial ideologies.23

And Ujamaa economic policy

echoes African cultural way of life manifested by the Tanzanians.24

It was opted

in order to create harmony among the people because it conforms to the reality

hence paved the way for mobilization. Ujamaa economic policy had a lot of

effects among the Tanzanians particularly under economic development which

persisted till to the current economic situation. Currently Tanzania is under the

mixed economy system whereby both private sectors and public sectors are

responsible for providing the social services.

2.1. Ujamaa Policy as an Ideology in Tanzania

Tanzania is one among the developing countries in Africa. Its progress

in development was not well actualized especially during the time of

colonialism. The colonialists who colonized Tanzania did not pave the way for

the Tanzanians to actualize their potentials on their resources.25

This made

Tanzania to be dragged behind in terms of development. Due to this, after

independence many policies were organized for the sake of killing colonialists’

ideologies. This also was believed to change the mindsets of the Tanzanians on

being independent and united.

21

Cf. J. BOESEN – B. S. MADSEN – T. MOODY., Ujamaa – Socialism from above, 11. 22

Cf. J. K. NYERERE, Ujamaa – Essays on Socialism, 31. 23

Cf. D. A. MASOLO, African Philosophy in Search of Identity, 25. 24

Cf. J. BOESEN – B. S. MADSEN – T. MOODY., Ujamaa – Socialism from above, 11. 25

Cf. J. BOESEN – B. S. MADSEN – T. MOODY., Ujamaa – Socialism from above, 17.

10

Tanzania was obliged to be independent especially on freedom of

thinking which was assumed to allow autonomous way of life among the people

of Tanzania. In order to implement this practically, the so called Ujamaa

economic policy as an ideology was introduced during the time of Arusha

declaration.26

This policy aimed at imparting an ideology which struggled against

class society in Tanzania and promoting cooperative hard work for the sake of

developing the country.27

The vision and mission of Ujamaa economic policy

was to make Tanzania independent in all sectors in order to push development of

the country.28

Hence in order to put into actuality there was a need to introduce a

common ideology for all Tanzanians.

In Ujamaa we find the principles of Ujamaa economic policy which act

as guide to the people of Tanzania. Tanzania in order to move a mighty step

forward people should have a sense of equality among themselves and respect of

human dignity.29

Having this in mind will allow people to refrain from the

individual accumulation of wealth and obviously will promote social welfare. In

connection to this, there should also be sharing of the resources and work by

everyone and exploitation by none because whatever is produced out of their

own efforts should be shared equally.

Ujamaa policy being an ideology of a particular society justifies some

actions. This gave justified ways on how to deal with a particular reality which

should be understood and accepted by all the members of the society.30

On the

Ujamaa economic policy human labor was much emphasized basing on the

resources available for the benefits of the country in advance. On the ground of

Ujamaa economic policy work done in a cooperative way was much emphasized

because the aim was upbringing the rural development basing on the available

arable land and the people themselves.31

Therefore agricultural development was

the backbone for rural development which could only be achieved by the

members of the society. The aim was to improve the life standard of the rural

people.

2.2. Ujamaa Economic Policy in the Context of Agricultural Development

Tanzania after independence was highly zealous to achieve

development and it could only be provoked by people themselves. Development

was needed by the country and by everyone; hence people were obliged to be

26

Cf. J. K. NYERERE, Ujamaa – Essays on Socialism, 15. 27

Cf. J. BOESEN – B. S. MADSEN – T. MOODY., Ujamaa – Socialism from above,17 . 28

Cf. J. BOESEN – B. S. MADSEN – T. MOODY., Ujamaa – Socialism from above, 17. 29

Cf. G. CROW., Social Solidarities, Theories, Identities and Social Change, 55. 30

Cf. J. BOESEN – B. S. MADSEN – T. MOODY., Ujamaa – Socialism from above, 14. 31

Cf. J. BOESEN – B. S. MADSEN – T. MOODY., Ujamaa – Socialism from above, 18.

11

ready to cooperate in working hard and intelligently.32

According to Ujamaa

economic policy development could only be achieved by utilizing the resources

available and human labor of Tanzania.33

The only place where these factors of

production could be found was in rural areas. Therefore there was a need to

promote rural areas in order to make places comfortable and achieve the intended

goals.

Ujamaa economic policy created a kind of social attitude among the

Tanzanians which made them to strive for their development cooperatively. The

response of Ujamaa economic policy was much accelerated by the psychological

wounds left by the colonialists. It was very easy to mobilize the Tanzanians and

unite them together. The aim of this policy also was to abandon some capitalists’

elements which were introduced by the colonialists among the Tanzanians.

Private ownership of the properties encourages exploitation among the people in

which the sense of communal life does not exist as intended by the Ujamaa

economic policy.

2.3. Ujamaa Economic Policy and African Concept of Time

Ujamaa economic policy and African concept of time are much related.

It is an authentic that, they all have psychological wounds among people which

weaken the minds. Basing on African concept of time; Tanzanians are much

affected whereby for them time is created and does not exist. This makes a

country to have civil servants with less capacity in forecasting the future of the

country. The country remains to be poor in planning and implementing policies

because time is not prioritized. African concept of time makes people to have

backward way of life and not forward way of life.34

Forward way of life is a life

of conceptualizing the future while still in the present. It is a life which makes a

person active, conscious, hardworking, competitive and with high inquisitive

mind.35

This encourages critical growth which promotes economic development.

Ujamaa economic policy was focusing on shaping the social economic structure

of the country. It was all about improving the social warfare of the people. But

its way of approaching the reality made the Tanzanians to remain under less self

challenging while encountering the economic realities. African concept of time

gives the structure of the mindset of the Africans basing on their way of

perceiving time. The aim of this paper is to elucidate the social economic effects

of these two concepts and give the critical evaluation on their effects to

Tanzanian current economic situation.

32

Cf. J. K. NYERERE., Ujamaa – Essays on Socialism, 31. 33

Cf. J. BOESEN – B. S. MADSEN – T. MOODY., Ujamaa – Socialism from above, 36. 34

Cf. J. S. MBITI, Introduction to African Religion, 178. 35

Cf. J. LEAR., Aristotle the Desire to Understand, 3.

12

2.3.1. Critical Remarks on Ujamaa Economic Policy

Ujamaa economic policy being a social attitude of mind left a lot of

social psychological effects among the Tanzanians. It was a kind of mental

attitude in which in terms of development people were made to be lazy. This was

accelerated by the assurance of the provision of basic needs. People found no

need of working hard because they knew that everything was provided for them.

This kind of life style decelerates growth of consciousness and critical thinking

among the people. There was no contradiction of oppositions because everything

was in uniformity. There were no technological innovations in the country which

could push economical development as intended.36

The country was moving

backward in terms of economic development and moving forward on social

relationship among the people. It was a life of harmonization with the people and

nature which does not challenge the minds. People found difficult to challenge

one another and confront nature and hence they became duly.

Basing on Ujamaa economic policy; its current prevailing social

psychological effects in Tanzania is people sacrificing truth for the sake of

relationship rooted on Ujamaa economic policy and lack of intellectual integrity

to evaluate different realities critically. Tanzanians find it very sinful to detach

from the popular view and hence remain stagnant with the same life style which

does not conform to the current technological demands. Communal sense of life

is much valued among the Tanzanians than the truth. This makes people to forget

the sense of time and also their responsibilities for the economic growth of the

country. Most of the people do what will enhance their relationships with others.

People of this kind of mentality will have no intellectual integrity and hence no

intellectual autonomy in the society. From these explored points we see the

relationship between African concept of time and Ujamaa economic policy in

shaping the mindsets of the Tanzanians. Tanzanians basing on these social

attitudes made the country to be underdeveloped despite of the vast natural

resources available

2.4. Problems related to African Concept of Time and Ujamaa Economic

Policy to Tanzanian Economic Development

African perception of time has created a lot of problems because people

find it difficult to detach from their daily practices which connects them with

their ancestors.37

Tanzania is among the victims of this kind of perception. They

are inclined to the practices which were left by their ancestors which create time

for them. Time in Africa is created by events which are found in the cultural

36

Cf. J. LOCKE., An Essay Concerning Human Understanding, 129. 37

Cf. R. H. BELL., Understanding African Philosophy, A Cross Cultural Approach to Classical and

Contemporary Issues, 60.

13

practices and it is through them the Africans get the concept of time because

their way of life is cyclical.38

Hence it is in ordered events Africans get their

concept of time; therefore it becomes difficult for an African to perceive the real

concept of time while eliminating negative elements in their cultural practices.

This is what creates problems among the Tanzanians because the way

of viewing the realities makes them to remain stagnant and does not provoke any

kind of development within a country. Since people are being stagnant with their

cultures leads to many problems around the society and the nation at large

because people are not moving with the current demands of the country.39

The

world is dynamic in terms of technological development and people are obliged

to copy with the changes while maintaining the positive elements of the

particular cultural way of life. This paper calls attention on critical evaluation on

whatever had been practiced and come up with the constructive analysis of our

economic realities.

2.4.1. Land Conflicts

This is a common problem among the African countries particularly

Tanzania because land plays a great role to fulfill the needs of the society. It is

land which defines the ontology of an African person because this connects them

with their living dead. Land connects people with their ancestors because in this

all the traditional practices are done.40

Some of these practices are like sacrifices

and offerings and some other rituals in the society. These are taking place in

some of the sacred places which were left and used by their ancestors.

Through land some places are preserved as sacred for religious

purposes hence it becomes difficult for people to abstain from their cultural

practices in the land. Therefore conflicts become unavoidable because people

believe that through land connection they find their whole being because of the

cyclical life. This becomes a challenge for new ideas to come in the society

which can provoke development of the society, because the mindset of the

people is directed towards that way hence it becomes difficult to change them.

Instead of developing a sense of curiosity towards nature among Tanzanians but

we find a sense of fear in which people maintain for the aim of security in the

society among the people.

2.4.2. Underdevelopment of the Country

The perception of the African concept of time and Ujamaa economic

policy in Tanzania contributes a lot to underdevelopment of the country because

38

Cf. M. C. KIRWEN, African Cultural Knowledge, Themes and Embedded Beliefs, 16. 39

Cf. Cf. R. H. BELL., Understanding African Philosophy, A Cross Cultural Aproach to Classical and

Contemporary Issues, 27. 40

Cf. K. WIREDU., Philosophy and An African Culture, 107.

14

there is no autonomous life in the society. It becomes difficult for people to

move with the dynamic world since for them time is cyclical and there is no

possibility of changes within their system of life. African concept of time shapes

the minds of the people in such a way that people become stagnant towards

economic development. Instead of being forward focused they become backward

in terms of thinking. This style of thinking does not give the chance for people to

come with new ideas for promoting economic development.

Development can only be achieved with the fact that there will be

movement of ideas from simple to complex ones. In the process of this

movement new ideas are discovered because this involves thinking and critical

evaluation of the situations. This way of living encourages development however

from the African point of view the perception of time does not encourage this

since everything is done with reference to the past. Therefore African concept of

time closes the door for new way of viewing the reality within the Tanzanians

because people are not free to air out their new ideas in the name of respecting

the authority.

2.4.3. Lack of Relation Skills

From psychological point of view any kind of human development

needs good relation for the peace of mind among the working group. This kind

of relation creates a strong social cohesion among the people. Therefore people

will move from mechanical solidarity to organic solidarity in which there is

social relativity.41

This invites a sense of peace among the people even those

from other societies. Now while associating with other members from different

societies gives people a room for discussion in which people gain new ideas. The

development of new ideas come in because in this kind of discussion people

meet with contradiction of oppositions and hence growth of consciousness and

logical mentality.

The encountering with the new realities and clarity among the people

makes them to live autonomous life and hence economic development which is

rooted from the well established good relation. Relation is the one which brings

good harmony among the people hence development runs smoothly within the

society. Though relation should be well observed but it should be balanced and it

should be intellectual relation.42

From Tanzanian point of view in terms of

relation there is no clear understanding about it among the people because in

Tanzania relation is much valued. People sacrifice truth for the sake of

relationship and development is less valued. This kind of perception of relation

influences nepotism among the people since people look for the advantages in

41

Cf. G. CROW., Social Solidarities, Theories, Identities and Social Change, 11. 42

Cf. J. CHRISTMAN, Social and Political Philosophy, A Contemporary Introduction, 126.

15

relating. This kind of relational skill springs from phenomenological perception

of time and Ujamaa economic policy mindsets.

2.4.4. Lack of Autonomous Life in the Societies

African concept of time and Ujamaa economic policy does not allow

growth of consciousness in the society. People are forced to agree with authority

in which there is no heterogeneous thinking among the people. Hence the society

lacks intellectual autonomy which provokes critical thinking. Critical thinking

helps people to have a critical evaluation towards the reality which is resulted

from the intellectual autonomy. Heterogeneous thinking makes people to

question the prior assumptions and make the critical conclusion.43

If these are

lacking in the society, there is no development because no movement of ideas

from one thought to another. Development of any place needs different ideas

which are accumulated by different people through their faculty of reasoning.

This kind of life allows many discoveries in the society prompted from the self

challenging way of acquiring knowledge.

2.5. The Relationship between Liberal Economy and Liberal Democracy

Democracy is an ideology; a body of ideas that justifies certain actions

why things should be done the way they are done and the ground to believe that

justification of the actions.44

There should be a logical mentality on how

democracy gives a justification on some of the actions. Democracy gives a kind

of freedom which is limited basing on the ability of a person to get rulers. This

gives a chance to those who have different abilities to actualize their potentials.45

Obviously this promotes to get professional people in different sectors in the

country and hence economic development of a particular country.

Liberal democracy is the policy structure of liberal economy and

supports economic system. Liberal democracy operates well in multiparty system

because through it a person can exercise his right to freedom. Liberal democracy

activates development because it is for the people and it aims at serving the

society and not otherwise.46

Therefore a person basing on his ability has also to

follow the principles of democracy which gives the whole comprehension of the

word democracy. Liberal democracy challenges people because are forced to

come out with new ideas which promote critical thinking and critical approach

toward different realities hence heterogeneous thinking. This paper tries to show

on how African concept of time and Ujamaa economic policy have dragged

behind economic development in Tanzania and does not fit to liberal democracy

43

Cf. J. CHRISTMAN, Social and Political Philosophy, A Contemporary Introduction, 125. 44

Cf. J. CHRISTMAN, Social and Political Philosophy, A Contemporary Introduction, 180. 45

Cf. J. CHRISTMAN, Social and Political Philosophy, A Contemporary Introduction, 182. 46

Cf. S. M. CAHN, Classic and Contemporary Readings in the Philosophy of Education, 415.

16

because people are bounded with the cyclical way of life which does allow

freedom among the people. African concept of time and Ujamaa economic

policy do not allow liberal democracy because it emphasizes on the communal

way of life which puts much effort on homogenous way of thinking because

every action is justified basing on the past events and authority. This way of life

kills much potential among the people because there is no room for them to

practice.

Liberal economy is the free market economy and it goes together with

liberal democracy. Liberal economy advocates right to private ownership. This

gives the right to property which is derived through the power one uses to

transform a thing into its usefulness.47

This also protects the absolute rights

which are supposed to remain to the people because the state should act like a

custodian of the rights of the people. Liberal economy challenges the mind of the

people which accelerates growth of consciousness which is the critical

perception of the realities. This gives chance people to utilize more the resources

available for their own benefits and the benefits of the country. This removes

psychological wound among the people in confronting nature. This fights against

perception of realities basing on African concept of time which emphasizes

much on harmonization with the nature.

Therefore liberal democracy and liberal economy are intermingled in

the sense that you cannot separate them from one another. Liberal democracy

becomes more efficient in liberal economy likewise liberal economy. These two

systems go hand in hand with dynamic world because these systems are after

fulfilling the current demands of the particular society. This promotes economic

development since people will not be stagnant on their way of life but they will

be conscious and forced to move with the current running of the body of ideas.

2.5.1. Problems Hindering Liberal Economy in Tanzania

Liberal economy is very crucial to the developing country like

Tanzania. A country like Tanzania needs a system which changes the mindset of

the people grounded on Ujamaa economic policy and African concept of time for

the conformation to the prevailing technological forces. People should know how

the reality is unfolded basing on time. The society moves forward when it

detaches from the predominant popular view because the predominant popular

view has cyclical thinking or live in a state of regularity.48

Ujamaa economic

policy promoted communal life which does not provoke individual

consciousness towards development. Liberal economy allows people to be free

in terms of thinking towards achieving a particular developmental goal.

47

Cf. A. MARSHALL, Principles of Economics, 30. 48

Cf. K. WIREDU., Philosophy and An African Culture, 39.

17

Liberal economy in Tanzania is much hindered by the elements of

Ujamaa economic policy and the sense of cyclical concept of time. Basing on

these elements most of the civil servants push behind the process of economic

development in the country despite of practicing mixed economic system. This

causes also bureaucracy in decisions making because people value much

relationship than truth.49

Whatever is decided is focused much on how it is going

to affect a particular person and not basing on the logical mentality arriving at

the truth.

2.6. The Current Tanzanian Economic System

No country in the world is real practicing either pure capitalist or

socialist systems. Tanzania likewise is neither a pure capitalist nor a pure

socialist but it is practicing mixed economy. Mixed economic system is the type

of economic system which has both the public and private sectors existing and

functioning side by side in various economic activities.50

In mixed economic

system, the economic resources are both owned by the government and the

individuals in whom the policies of liberal economy are taking place. In mixed

economic system people get the opportunity of actualizing their potentials in

utilizing the economic resources of the country which helps to correct the

problems of misallocation of the resources by the government. This helps the

country to move forward and everyone becomes active in the economic spheres

of the country. In order for the mixed economic system to be active people are

supposed to run with the principles of the system basing on logic and not basing

on the popular view of perceiving the reality.51

In mixed economic system there is enough efficiency in production

because it involves a kind of competition among the investors of the country.

This also allows the contradiction of oppositions among the people which

encourages critical growth because there is no uniform thinking. This helps the

full utilization of the resources because people look for the high demanded goods

and also the less invested resources. Basing on mixed economic system this

paper tries to show that the mixed economy in Tanzania is much affected by the

Ujamaa economic policy elements and the way time is perceived which drags

behind development.52

According to this paper, mixed economy is much

supported because it encourages critical consciousness towards approaching

different economic realities which is a call of this paper.

49

Cf. E. ARONSON – T. D. WILSON – R. M. AKERT, Social Psychology, 108. ` 50

Cf. C.M. AMBILIKILE, Economics for Advanced level Paper 1, 51. 51

Cf. A. MARSHALL, Principles of Economics, 220. 52

Cf. C.M. KIRWEN. African Cultural Knowledge, Themes and Embedded Beliefs, 66.

18

CHAPTER THREE

WAY FORWARD ON HOW TO IMPROVE TANZANIAN ECONOMY

Basing on what has been developed from the beginning of the thesis to

chapter two, the thesis has given an adequate relevance backward Tanzanian

economic development caused by phenomenological concepts of time and

Ujamaa economic policy mindsets. These perceptions being the social attitudes

of minds imposed dominant perception among the Tanzanians towards viewing

their realities. The paper agrees with the pre-established aims of these two

ideologies among the Africans but still they had negative impacts on the growth

of consciousness among the Africans specifically Tanzanians towards their

economic realities.53

Economic impacts being the interest of this thesis, would

like to elucidate forward some of the probable solutions towards reshaping the

economy of Tanzania. These two were acting as the driving forces in the minds

of the Tanzanians towards making different economic decisions. Need to be

critically evaluated in order to fit with the current economic demands.

Technological forces demand economic policies to be reviewed with critical

approach which keep on attention on how to control the negative impacts of

technology. The implementation of this is under the platform of intellectual

autonomy within the country.

Therefore Tanzanians are obliged to have intellectual foundations of

their pre-conceived systems of life which controlled their life. Tanzania also

being the developing country needs to put more emphasize on practical

education with clear understanding of their own environment. People find it

difficult to confront with nature because of their mystical forces. Mystical forces

make them to persist in confronting nature and are forced to have cyclical way of

life which does not provoke development. Mystical forces act as special glue to

Tanzanians especially in dealing with their lands. Development is through the

contradiction of oppositions which is under the freedom of reason within the

society. This allows new ideas and people automatically become challenged

which promotes development in all spheres of life. Tanzania despite of its slow

movement in economic development but does not give the satisfactory economic

trend which encourages development in the near future. Tanzania needs strong

policies in order to implement their economic plans since it is the country which

has vast natural resources for pushing the country to achieve its economic goals.

Policies should be with the full understanding of the negative impacts of the

social mindsets caused by the phenomenological concept of time and Ujamaa

53

Cf. S. M. CAHN, Classic and Contemporary Readings in the Philosophy of Education, 377.

19

economic policy. The following shortlisted are the probable ways in reshaping

the economy of Tanzania which as the call for reviving our ways of life as the

call of the paper insists.

3.1. Investment on Practical and Scientific Education

Education liberates the mind and is the only tool to liberate people in

all spheres of life. Education will help a person to have visions and missions to

be accomplished within the self which benefits the country. Education becomes

meaningful when is used as a mean in achieving a particular goal. Education

should transform a person and develops an attitude of questioning the pre

assumptions for the clear understanding.54

This will help a person to make an

intellectual foundation of her/his own cultural ways of life within the society.

This enhances a person to arrive at the highest understanding of the principles of

different things and their functions. Tanzania also needs education which fulfils

the end and should put more emphasis on practical education for the proper

utilization of the resources available in order to achieve economic goals.

3.1.1. Comprehensiveness of Education

Education inquires not only its theoretical level to be understood but

also at the practical level. The practical level of education is the moving step

forward and changes are realized within individuals under this level of education.

This is the level in which a human being reaches at the level of understanding

nature and its operations. The components of education should be well

understood in order to attain its purposes. Education has the following

components; science, critical thinking and technology. Education in order to be

well apprehended the above components are to be well understood. Science

means the understanding of the knowledge of principles of nature. In Tanzania

science should be more emphasized since through science the country can attain

economic development and other spheres of life. Science will help the country to

reduce the costs on imported goods and employing human resources from other

countries.55

When science is more prioritized will compel the natives to study on

nature in order to understand its highest principles for the application of the

knowledge of science. Science also promotes the development of technology.

Critical thinking implies clarity, accuracy, relevance, precision (exactness), depth

(how you can go into that), breadth (wider view of reality), logic (sense) and

fairness. Critical thinking involves the critical evaluation of different realities

which is under the guidance of the knowledge acquired. Critical thinking

becomes much active when the nature is well understood since a person will be

able to make associations of different realities basing on the positive outcome.

54

Cf. D. A. BENSLEY., Critical Thinking in Psychology, 5. 55

Cf. T. J. MOSS., African Development, Making Sense of the Issues and Actors, 201.

20

Technology gives the reflection of what has been acquired and how critically can

be applied on nature. Technology is the manipulation of nature or principles of

nature to practical usefulness. This is the level of ability on how to apply the

acquired knowledge on the principles of nature.

3.1.2. Education on the Tanzanian Cultural Context

The interest of the paper under this part is how does education helps the

Tanzanians to contextualize into their cultural realities. The kind of education

which is demanded is the kind of training in method, the kind of training that will

produce minds eager and able to test claims and theories against observed facts

and adjust beliefs to the evidence.56

Does education helps the Tanzanians to

solve their practical problems within the societies? The paper invites the

Tanzanians to use their education to reflect on their cultural ways of life if they

conform to the current demands more specifically economic sector which

determines all sectors. Tanzanians should have the Minds capable of logical

analysis and fully aware of the nature and the value of exact measurement.

Logical minds help people to apply disciplines to their African traditions.

Tanzanians are encouraged to base on logical analysis on evaluating their

economic realities which goes with the logical principles.57

Tanzanian cultures

hinder the penetration of the knowledge received from education. People are

transformed into professionals but the challenge is how to apply the knowledge

on their cultural ground. This becomes a problem due to the pre – established

systems of life which blocks the curiosity of changing the societies. Tanzania

basing on the pre – established ways of life made people to entrust their freedom

into the systems. People were not free to question the pre- assumptions which

made people to rely on the authority. Societies will not move forward unless the

homogeneous systems of life are changed. Therefore the paper calls for the

intellectual independence as the probable way towards solving economic

problems in Tanzania. Intellectual independence will help people to develop

consciousness towards economic realities and hence technological inventions in

economic sector.

3.1.3. Consistency among Tanzanian Scholars

This is the main problem among Tanzanian scholars whereby there is

no linkage with their knowledge. Being consistent is very important for the

country to move forward since will help different economic policies to be

implemented. Development depends much on the human resources who are

really committed and ready to develop the country. In Tanzania most of the

scholars are not consistent in terms of their knowledge. People have intellectual

56

Cf. K. WIREDU, Philosophy and An African Culture, 28. 57

Cf. J. DANCY, Introduction to Contemporary Epistemology, 218.

21

skills but the problem comes on how to use what a person is possessing within

the mind. Knowledge should help people to understand their ways of life and

find the proper adjustments of the ways of life for the positive change of the

society.58

Education should liberate the Tanzanians in order to uplift economic

development of the country.

3.2. Good Governance in the Country

Good Governance is the effective provision of political goods to the

citizens; the paramount one is security so as to ensure the effective development

in the society in which they are living, to prevent cross-border invasions and to

reduce domestic threats to enable citizens to resolve their differences with fellow

inhabitants.59

Other duties of the government are like to enable citizens to

participate freely, openly and full in democratic political process, provision of

social services in various areas such as water, electricity, education and health

care for the people also equal chance in leadership. Talking about all the fruits of

good governance the paper will be naïve to isolate the good leadership. Under

the platform of the good leadership bears good governance which fulfils all the

needs of the country. Governance in Tanzania from the time of Julius K. Nyerere

up to date has been undergoing through different eras of leadership and has been

facing different challenges.60

Tanzania passing into different stages of

leaderships with less maximum expected levels of development is due to lack of

strong leadership which could focus on development. Economic development

being the interest of the paper proposes the strong leadership in Tanzania in

promoting economic development using various means. Good governance is

needed in the country for the proper allocation of the resources available. Good

governance is supported with the strong leaders who can stand for the truth and

for the benefits of the country.61

Good governance needs leaders with the full

understanding of their positions who know the needs of the country. The

following should prevail in the governance of Tanzania in order for the country

to move forward.

3.2.1. Responsibilities of Leadership

In this field of leadership as in so many others what is called for is

good and honest leadership from people who are really committed to the welfare

of the citizens of Tanzania. Right people, right positions and the right time

should be the guidance of prevailing good leadership of the country because out

of these will get people who are willing to serve the Tanzanians. And the kind of 58

Cf. J. DANCY, Introduction to Contemporary Epistemology, 145. 59

R.BELL, Understanding African Philosophy: A Cross-Cultural Approach to Classical and Contemporary

Issues,21-22. 60

Cf. Cf. J. CHRISTMAN., Social and Political Philosophy, A Contemporary Introduction, 29. 61

Cf. Cf. C. RIORDAN, Equality and Achievement, An Introduction to the Sociology of Education, 266.

22

leadership which is required in Tanzania is not the necessarily the noisiest but

with the leaders who can encourage people to understand their problems and

policies.62

This kind of encouraging should be the well founded constructive one

which aims at transforming the country. The leaders of Tanzania have to show

both in actions and words that they recognize one central fact. Leaders of

Tanzania cannot do anything for the people but they can only provide necessarily

information, guidance and organization for the people to build their own country.

Leaders should know the facts of Tanzania’s situations understand them and give

guidance to the people in the light of them.63

Leaders have to know the reality of

our present position and then show the people how by our own efforts we can

change our present poverty into something better.

3.2.2. Accountability and Transparency

Transparency is defined as the existence of clear agendas and

conditions which are accompanied with availability of full information required

by the society for collaboration, cooperation and collective decision making

which will be clear and open to all for verification.64

Transparent government

promotes accountability which is the management of relationship between state

official and citizens by disclosing vital and valuable information about

government action to the citizens. The citizens do have the rights of being

informed about the whole motion of the public conducts. Through provision of

information to the citizens, they become aware and feel obliged to give and

receive feedback regarding their participation in effecting change in the society.

Through provision and reception of information the citizens inculcate a

health trust toward their leaders and so increase effectiveness in the execution of

public affairs. For example, the information given by the chief secretary about

fraud made by the government officials on the money which Tanzanian

government in 2012 used to pay to the Stanbic Bank in United Kingdom. About

6 millions US Dollars and the alert that the present Government promised to

scrutinize all those who were involved in the matter. On one side this

information raises an accountability spirit in various fields of governance which

should be prevailing in the country. Also public announcement of diversion of

the independence celebration fund to the development projects keep the citizens

aware of what is going on in the government.65

62

Cf. Cf. S. M. CAHN, Political Philosophy, The Essential Texts, Aristotle, Book III “The Theory of Citizenship

and Constitution” Chapter 1, 143. 63

Cf. P. ROBBINS – J. HINTZ – S. A – MOORE., Environment and Society, 16-17. 64

Cf. Business Dictionary, Transparency, http://www.businessdictionary.com/definition/transparency.html,

accessed 28.12.2015. 65

Cf. L. SHEKIGHENDA, “Magufuli Sets Speed, Cope or Quit,” The Guardian, December 2, 2015, 1.

23

Therefore in order to save the perishing African countries, we need to

put emphasis on transparency particularly on information and education. Just as

Barack Obama once said that, the “Executive departments and agencies

should harness new technologies to put information about their operations and

decisions online and readily available to the public. Executive departments and

agencies should also solicit public feedback to identify information of greatest

use to the public.”66

And so any democratic country should favor the issues of

transparency and accountability as a sole keeper of good governance.

3.2.3. Abolition of Corruption

Corruption is a greatest parasite for the economic development of the

country. Tanzania has been facing many challenges relating to corruption. The

growing rate of corruption goes faster than the economic growth of the country

as expected. This shows that corruption hinders many economic projects to

flourish in the country which could support the welfare of the country. Tanzania

should unplug all the channels which allow the mushrooming growth of

corruption. The economy of Tanzania can only be promoted by uprooting the

roots of corruption among its leaders and citizens. Corruption can be eliminated

and abolished through the sense of honesty, justice, patriotism, transparency,

responsibility, and knowledge of the law.

3.3. Promotion of Our Identity

Identity defines a person and the community at large. An identity is an

output of the community which takes the responsibility in reshaping a person.

Identity is determined by culture and through culture the totality ways of life of a

particular group is realized.67

There is an interrelation between individual

identity and communal identity towards culture. For any country to achieve into

various ways of life should improve on the individual and communal identity.

Tanzania as a country should improve individual and communal identity in order

to achieve its economic goals. Individual identity should be promoted through

the anthropological understanding of the particular group in the country. People

should be supported in different means towards their full realization of their own

culture. This will promote superiority complex among them.68

Under this kind of

identity people will concentrate on the development which strengthens their

identity which is modernizing their ways of life basing on the needs of the

society and not basing on the needs of other cultures.

66

B. OBAMA, “Transparency and Open Government,”

https://www.whitehouse.gov/the_press_office/TransparencyandOpenGovernment, Accessed 28.12.2015. 67

Cf. E. O. AYISI, An Introduction to the Study of African Culture, 1. 68

Cf. J. HEIL., Philosophy of Mind, A Contemporary Introduction, 72.

24

The proper understanding of the identity helps to eradicate the

inferiority complex which discourages the minds to confront different realities.

The minds should be free in acting into all spheres of life which is only possible

through strong identity. Community identity is pulling them together in

achieving a common good and it brings integration of many single identities.

Community identity promotes single ideology to prevail in the country which

helps to achieve economic plans in the country under the platform of patriotism.

Knowing an identity of a particular group is not an easy task since it involves a

careful analysis which distinguishes one group from another group. What

identifies one group is not the same as what defines another group and with

identity we accomplish many goals since identity can be used as the mobilizing

factor hence strong identity should be prioritized in the country.

3.3.1. Moral Identity as the Foundation of All Identities

Moral identity is under the customs of the country which transmits

different values which have certain moral orientation. Moral conditions are the

pre requisite for our mental and spiritual growth. Moral identity gives people

kind of freedom to perform different things basing on their moral foundation.69

Moral identity keeps on guiding the moral principles of a particular group. Moral

identity is founded basing on the needs of the society and it cannot be the same

with other communities. The emphasis on the moral identity can also promote

economic development because it makes people superiors with their moral

values.70

This gives sparks in maintaining peace of mind in the country and the

prevailing of the working conditions within the country. Moral identity

eliminates inferiority complex.

3.4. Economic Indigenization

Indigenization for Mazrui means protecting major means of indigenous

culture, retooling indigenous skills for use in modern context, plus making sure

that indigenous human and natural resources are utilized in the optimum interest

of the local people. This paves the way for modern economic basing on the local

people of the particular place and also economic identity. Tanzania needs this

kind of emphasis which promotes the local people to utilize their potentials.71

Mazrui proposed the modernization of African indigenous medical knowledge

and teaching of such values at college. Here, Mazrui’ insight has some similarity

in what Gandhi viewed as Hind Swaraj in his political philosophy. For Gandhi

Hind Swaraj operates on micro-level and macro-level. For Gandhi’ Swaraj

should be well versed by indigenous knowledge and Purna Swaraj (full

69

Cf. M. A. GONSALVES, Right and Reason, Ethics in Theory and Practice, 50. 70

Cf. K. HAAKONSSEN, Natural Law and Moral Philosophy, 191. 71

Cf. B. HALLEN, African Philosophy, The Analytic Approach, 14.

25

independence) so as to cooperate with others at macro-level.72

Honestly, there is

lacuna in modern African identities in almost all modern sections of life, what is

indigenous is lacking in education system, economic sector, politics and social

affairs. The understanding of this kind of identity will compel the Africans

especially the Tanzanians to understand their cultures. Understanding oneself

culture helps a person to establish the identified systems of learning which

conforms to the modern eras. People will be in a position of eliminating the

negative elements and preserving the positive elements of the culture when the

identity is strong. According to Mazrui people are compelled to have the

intellectual foundation of their own culture in order to establish a strong identity

which keeps them united for their economic development.

3.5. Domestication

For Mazrui domestication means using institutions and technologies to

suit the need of local societies. Domestication helps the development of domestic

industries which contribute much economic development of the country. He

termed this the adaptation of modernization without westernization. It is one way

of Africanising modernity. This can be realized by promoting informal sectors

and traditional sectors, where the majority of Africans follow. Here, the question

of identity can be captured in making people to value their existence and life; this

is a modern understanding of equity, whereby an African peasant and farmer

realizes his/her identity as worthwhile rather considering himself/herself as the

out casted. Again here Mazrui puts more emphasis on the point of departure of

understanding our identity which will promote solidarity among the people.

People should have a full comprehension of their life before grabbing other ways

of life. The transformation of Tanzania towards modernity should not be from

the point of view of the westerners but under strong identity.73

Mazrui

emphasizes on the modernity basing on the cultural values and not modernity in

the name of other cultures like the western culture. People should learn on how

to inculturate their cultures basing on the positive modern cultural values. This is

through the use of institutions and technologies to fulfill the needs of the local

people in domestic activities.

3.6. Diversification

Diversification model for Mazrui can be related to dialogical self and

communitarian approach to action. His attack on modern emphasis on

individuality, individual reductionism and atomism reflects Mazruian

diversification of Africans with other societies. This can be similar to Gandhi’

concept of Sarvadogya (welfare of all), as Ray states: “Sarvadogya” is a total

72

Cf. J.V. PARAMTHOTTU, Dialectics of Religion, Politics and Ethics in Gandhi and Taylor, 203. 73

Cf. B. R. WARNICK, Imitation and Education, A Philosophical Inquiry into Learning by Example, 94.

26

view of life and human society, comprising individual and collective life as

much as in social, economic, and political affairs as in moral, religious and

spiritual.74

All these insights call for diversified and conversing African identity

which is dynamic and in collaboration with other societies. This gives the critical

emphasize on the intellectual relation with other cultures in changing our

mindsets. Contemporary Tanzania is in a transitional period from traditional to

modern which demands much emphasis on the constructive analysis. The

diversification will help the Africans particular Tanzanians to understand their

identity and remain strong. This has the positive impacts to the economic

activities.

3.7. Horizontal Interpretation

Here Mazrui elucidates that Non-Western societies should make

horizontal interpretation through partnership with countries at approximately the

same level. This form of horizontal interpretation can be reflected from current

partnerships between African countries and Asian countries. These partnerships

are concerned with outwardness of identity as expressed by economic merging of

member countries and coming together to share economic benefits and resources

to attain economics of Oikonomia. Critically, these trends have not yet made

African countries particularly Tanzania as equal partners but African identity in

these trends is considered as marginalized partner. Hence Tanzania should make

horizontal interpretation on different partnerships in order to protect the

economic benefits of the country. This will help to reshape the economy of the

country because through this positive interactions make people to change their

mindsets.

3.8. The Role of Identity on Economic Development

Both individual and communal identities under the foundation of moral

identity promote economic development. Identity of any kinds should be

promoted for the uplift of the economy of the country. Identity gives a specific

goal to be achieved by a specific group of people. Under a single identity it is

easy to know the needs of the society and under which means should it be

accomplished. Tanzania being a developing country needs to put much emphasis

on the identity. Identity is well seen as a tool to development in the countries like

china and in the United States of America. The developments of the Russian

federation countries are under the strong identity founded on the strong policy.

These are the countries which are very strong in maintaining their identities

which in return influences other countries to imitate their life styles. In

74

Cf. R. NIHARRANJAN, Introduction in Gandhi: Theory and Practice Vol. II: Social Impact and

Contemporary Relevance, 5.

27

developing the identity strong policies also should be imposed to citizens of the

country.

In order to achieve any specific goal in a group of human beings,

strong policies are obliged to be introduced for the fulfillment of the promises.

Good example is one child policy in china which aimed at decreasing birth rate

and hence population became low in the country. The aim was to balance the

population in which the country can afford.75

When the birth rate is low becomes

easier for economic projects to flourish within the country. Tanzania needs a

strong policy in emphasizing on the identity because maintaining this should be

under the guidance of a certain policy which calls for the achievement of a

particular goal. Tanzania being the developing country needs people who are

really committed in serving the country guided under a well established strong

policy which keeps on the focus for the achievement of the Tanzanian economic

development. The country needs committed people who are ready for the nation

under any circumstances without compromising.

75

Cf. B. R. WARNICK, Imitation and Education, A Philosophical Inquiry into Learning by Example, 93.

28

CONCLUSION

Whatever begins has an intended end through a specific mean towards

communicating what was intended to be communicated. And the paper hopes

that has achieved its intended end. The proper mean is only putting knowledge

on the platform of intellectual autonomy in solving different practical problems

within the country with clear vision of the problem. This is seen in the paper

from the beginning of chapter one to chapter three in which the thesis elucidated

the purpose of the paper and its motivating influences towards researching the

problem specifically Tanzanian economic development. The thesis showed

clearly on what prompted the writer of the work basing on his experience on the

economic trends of Tanzanian economic growth. Previewing on the less

satisfactory economic trend towards the future Tanzania, the thesis employed its

efforts on researching the probable causes of the backward Tanzanian economic

development and out of which the thesis came up with some suggested solutions

in reshaping the economy. Tanzania being a country with vastly natural

resources has all the possibilities of making an advanced stage on economic

development. The thesis tried to make philosophical investigation in order to

arrive at the proper reconstructed criticism on reshaping the economy of the

country. The interest of the thesis was on the mindsets caused by the

phenomenological concept of time and the social effects by the Introduction of

Ujamaa economic Policy.

Moreover the thesis hopes that its suggested solutions will fill the gap

to solve the current Tanzanian economic situation. The thesis also agrees with

the efforts made by the Tanzanian government in providing measures in solving

the causes of economic jam in the country. But still the thesis basing on its

philosophical insights which concentrates on the ultimate causes has arrived at

the root causes of the problems. Basing on the paper shows that failure to

understand these mindsets led the failure in addressing the problem. Here is the

purpose of the paper on how to tackle the problem after knowing the root causes.

The paper has shown its intended goal and welcomes all the concerned and

patriotic Tanzanians to have a well constructive analysis of their own ways of

life in which their totality is dwelling.

29

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