Kwanza tuomba kuwasalimia Watanzania wenzangu!
Kwa kweli, naomba niyaseme yaliyomo moyoni mwaka maana nchi yetu inapelekwa kubaya.
Nakumbuka enzi hizo za utawala wa mzee Mwinyi kuna mambo yalitaka kujitokeza mwalimu akayakemea kwa nguvu zake zote. Leo yanatokea hakuna mtu wa kuyakemea. Wanyonge wasio na mtetezi wamebaki wanalia. Mafisadi wamekosa huruma,. Rushwa kila mahali.
Kwanza, Watanzania tujue kuwa matokeo ya uchaguzi yaliyotoka yanasemekana siyo yenyewe na kweli dalili zipo kwamba si yenyewe. Matokeo yamechakachuliwa na hivyo wananchi wamenyang'anywa haki ya kumchagua kiongozi wanayemtaka. Kama hali ndo hii ndugu zangu Tanzania yetu inaenda wapi?
Pili, Tanzania hakuna huduma inayotolewa bila kuwa na harufu ya rushwa. Popote unapoenda kupata huduma lazima uwe na chochote. Bila hivyo hakuna anayekujali. Watu sasa wanajali matumbo yao tu! Ubinafsi unatuua. Uongozi uliopo unaona lakini hakuna kinachosemwa kuhusu hayo mambo. Angalia wakati wa uchaguzi watu walitoa hela hadharani na hakuna aliyechukuliwa hatua maana watwala wenyewe walihusika. Uongozi umenunuliwa na wwatu wenye pesa na kama huna mfukoni shauri yako kafie mbali.
Tatu, udini umekuja kwa kasi ya ajabu. Watu sasa hawachagui viongozi kulingana na hoja walizo nazo wagombea ila huyu anasali wapi na ni muumini wa dini gani. Angalia wakati wa uchaguzi watu walivyohamasishana kuchagua waumini wenzao badala ya kuangalia kiongozi anayefaa. Tanzania leo hakuna mtu wa kukemea haya wazi wazi. Viongozi wakubwa wastafu hawana hata ubavu wa kukemea lakini wanayaona. Chukua mfano CCM walipokuwa wanafungakampeni zao rais mstaafu Benjamin William Mkapa alivyokanusha kuwepo kwa masuala ya udini wakati yapo kabisa na yanaonekana. Halafu mzee huyo aliwakandia viongozi wa dini kwa kusema kuwa wenyewe ndo wanaleta udini. Hiyo si kweli ila viongozi wakubwa wa kisiasa wameonesha kwa vitendo kabisa udini walio napo. Angalia teuzi mbalimbali za viongozi, mwelekeo ni udini haswa lakini mtu akisema eti ni mzushi. Jamani, nawaambieni nchi hii inakoenda siko. Tuchukue hatua. Demokrasia inaminywa.
Nne, kwa sasa ukiwa mtetezi wa wanyonge hapa Tanzania unaonekana hufai. Angalieni kilichotokea kwa mheshimiwa spika wa zamani wa bunge Sitta. Kwa kweli inasikitisha maana unapoona mzee kama yule aliyejitoa kuhakikisha bunge linakuwa mtetezi wa maslahi ya taifa anaonekana hafai tena, nani anfaa sasa? mafisadi wa nchi hi ndo wanafaa? Mimi nasema ujinga wetu Watanzania unatumaliza kabisa!
Tano, angalieni viongozi wastaafu wanasema nini. Kimya!! Mwalimu alipostafu alibaki kuwa mshauri, hivyo hata kama kuna jambo lilionekana kwenda visivyo, alikemea. Leo nani akemee maana akiona ananyamaza kwa kuwa usafi wake unatiliwa mashaka. Kwani nyie Mafisadi mnataka muwe naTsh ngapi ndugu zanguni? Mnasahau kuwa maisha hapa duniani hayazidi miaka mia moja? Kwa kweli MUNGU SAIDIA!!
Sita, ukionekana umejitokeza kutaka kusaidia maskini na watu wakikukubali, mafisadi wanakuja juu! Mafisadi wanataka kuendesha serikali. Jamani, mimi nalia. Tufanye nini ndugu zanguni! Mwalimu tunaomba ufufuke utusaidie tumebanwa kila kona! Hatuwezi kupumua!! Mfano, Dr. Slaa anaonekana kuja na mbinu mbadala kwa ajili ya kurekebisha hizi taabu za maisha wanazopata Watanzania. Baada ya kuona hivyo mafisadi wamekuja na kila uchafu wa kumbebesha mtu huyu! Hivi ina maana Tanzania uongozi ni wawateule fulani? Mbona mtu akitokea kuonekana anataka kuwashinda mnatumia mbinu chafu hata uongo wa kuzua ilimradi wananchi wamchukie? Ndugu, nchi hii imetekwa na mafisadi. Maskini hatuna chetu. Wattoto wa viongozi wanazunguka huku na huku wakitumia raslimali za wananchi ili mradi tu wazazi wao washinde kwenye chaguzi waendelee kula paradiso ya dunia!
Mwisho, enyi ndugu zangu Watanzania, mbona mmelala? Watu mliofikiri mnachagua wawakilishe, hawasimamii hoja zenu! Wakipewa cheo wanafanya kazi kwa maslahi ya wale waliowaweka. Hawaangalii maslahi ya watu. Mfano, hivi kulikuwa na sababu gani ya spika wa bunge kuanza kutoa tafsiri ya uongo ya neno "fisadi". Eti anafanya hivyo ili kumdhalilisha mtu fulani. Na kosa la mtu huyo tu ni kwa kuwa alitaka kunyang'anya kitumbua mdomoni mwao! Hivi ni lini hawa watu watawawakilisha wananchi. Majitambo yao eti wamekuwa uongozini toka miaka ya sabini. Bila aibu wanafikiri watu wanawashangilia na kufurahi. Miaka hiyo yote mmeoipeleka wapi nchi yetu hii? Jamani Watanzania tufanye nini hapa? Wabunge wetu wanampigia kura mtu ati kwa kuwa wako chama kimoja na siyo hoja alizonazo! Hivi hawa wabunge wetu wanafaa kweli? Watatusaidia nini. Malengo yao ni kusaidia watu au kuhakikisha wanalinda nafasi na kuongezewa nafasi nyingine kwa kuwalamba miguu viongozi wa chama chao!! Inatisha.
TUNATAKA MABADILIKO!!!
0753903809
Wednesday, November 17, 2010
Thursday, November 4, 2010
JE, UONEVU HUU MPAKA LINI?
Ndugu Watanzania wenzangu wapenda nchi yetu iliyotukuka!
Mungu wetu alipoiumba dunia hii alikusudia viumbe wake wote wafurahi bila kuoneana. Kwa kufuata msingi huu, katika katiba za makundi mbalimbali kuna maneno kama "BINADAMU WOTE NI SAWA".
Kutokana na ukweli huu, watu kwa kutumia akili zao kubwa wakatafuta mitindo mbalimbali ya namna ya kuweka serikali zao madarakani. Watu wengi kwa sasa wanapendelea mifumo ya kidemokrasia. Mfumo huu unapendwa zaidi kwa kuwa hushirikisha watu wote kwa namna moja au nyingine katika kutoa maamuzi yanahusu jamii hiyo.
Demokrasia maana yake "Utawala unaowekwa na watu". Hivyo ili nchi moja iitwe ni ya kidemokrasia, lazima serikali ya nchi hiyo iwe imewekwa na watu.
Ili kudumisha hali ya utengamano ambamo watu wanajisikia wamo katika nchi yao, lazima mambo mengi ya kijamii yafanywe kwa uwazi mkubwa na maamuzi yao yaheshimiwe sana.
Kutokana na ukweli huo, sisi Watanzania pia lazima tufuate utaratibu huu wa kidemokrasia ili tusiwe na manung'uniko katika nchi yetu sote. Pale panapotokea kundi moja dogo la watu waroho wa madaraka wanahodhi maamuzi ya watu na kufanya kila kitu kiwezekanacho kudidimiza matakwa ya watu wengine, basi nchi huishia katika vurugu kubwa sana ambayo kuizima huwa ni taabu kubwa sana.
Ndugu Watanzania, juzi tumekua na uchaguzi mkuu ambao ulitakiwa utupe madiwani, wabunge na rais tunayemtaka.
Kitu kinachosikitisha sana ni pale tunapoona kuna dalili za makusudi kabisa za kupotosha hali halisi ya matokeo ya uchaguzi huo.
Watu wanasema matokeo yanayotolewa si yale ambayo yapo kwenye vituo vya kupigia kura. YANABADILISHWA!! Hivi jamani mnataka watu watumie lugha ipi kupata haki yao?
Kama ni kweli matokeo hayo si yale yanayotakiwa yatolewe, kweli mimi binafsi kama Mtanzania wa nchi hii, naomba turudishe matokeo halisi ili sisi wapiga kura tujisikie tumesikilizwa na tujisikie tumo katika nchi yetu.
Ndugu zangu, uchaguzi ni gharama kubwa sana. Lakini kama baada ya uchaguzi anatangazwa yule aliyechaguliwa, uchaguzi huwa na maana sana na haijalishi gharama yake. Kama uchaguzi ni gelesha ili watu wapumbae na walio madarakani wabadilishe matokeo waonekane wao ndo wamechaguliwa wakati siyo, kweli inauma sana na kila mwenye uchungu na nchi hii anasikitika sana. "EE MUNGU WETU MBONA UMETUACHA?".
Enyi vingozi wa dini mnayaona haya? Enyi wazalendo wa nchi mnayaona haya? Mwalimu Nyerere tunaomba ufufuke uone yanayoendelea!!
Watu wachache wameiba mali ya taifa letu. Watu wanaliangamiza taifa hili, na bado wanang'ang'ania kubaki madarakani hata pale wapiga kura wanapowakataa. Tumesikia kuna wagombea wanaoshindwa wanadiriki hata kuhonga wale wanaoshinda watangaze wameshindwa! Hivi jamani sisi wenye ngozi nyeusi hata akili yetu ni nyeusi? Mambo tunayofanya si sahihi hata kidogo. Ni uonezi mkubwa.
Leo hii mimi nikipata ubalozi wa nyumba kumi basi na watoto wangu wote na mke wangu ni mabalozi. Nao wanaanza kutoa matamko ya kibalozi kwa wau wangu. Gharama za uendeshaji wa ubalozi wa nyumba kumi inaongezeka kwa kuwa ubalozi huu ni familia yote! Jamani tunaomba huruma sisi Watanzania wenzenu, mbona hivi jamani?
Kumwita mwenzako kokoto ati kwa sababu tu ameamua agombee nafasi ambayo wewe unagombea siyo sawa hata kidogo kwani si wewe tu una haki ya kufanya hivyo.
Kutumia mali za umma kuhadaa watu ambao bado elimu yao ndogo ili wakuchague badala ya kuunza sera ya namna utavyoleta unafuu wa maisha yao si sawa hata kidogo!
Eti nyie watu, mbona nashangaa sana! Unajisikia vipi unapolazimisha watu wakuchague au hata kuiba kura uonekane umeshinda wakati pengine hukushinda. KWANI TUNAPOSEMA SISI NI WAUMINI WA DINI FULANI HUWA HATUMAANISHI? Maana muumini wa kweli ni yule anayezingatia maagizo ya MWENYEZI MUNGU!
Ndugu zanguni, kwa kuwa hili si jambo la mchezo tuombe wenzetu wanaofikiri ndo wenye haki zaidi ya nchi hii waache mawazo hayo na watoe nafasi kwa wananchi waseme wanataka nini! Kama kweli kuna njama za kuiba kura njama hizo ziazhwe mara moja na kila mmoja apate kura halali alizopewa na wananchi.
MUNGU IBARIKI TANZANIA!!
Mungu wetu alipoiumba dunia hii alikusudia viumbe wake wote wafurahi bila kuoneana. Kwa kufuata msingi huu, katika katiba za makundi mbalimbali kuna maneno kama "BINADAMU WOTE NI SAWA".
Kutokana na ukweli huu, watu kwa kutumia akili zao kubwa wakatafuta mitindo mbalimbali ya namna ya kuweka serikali zao madarakani. Watu wengi kwa sasa wanapendelea mifumo ya kidemokrasia. Mfumo huu unapendwa zaidi kwa kuwa hushirikisha watu wote kwa namna moja au nyingine katika kutoa maamuzi yanahusu jamii hiyo.
Demokrasia maana yake "Utawala unaowekwa na watu". Hivyo ili nchi moja iitwe ni ya kidemokrasia, lazima serikali ya nchi hiyo iwe imewekwa na watu.
Ili kudumisha hali ya utengamano ambamo watu wanajisikia wamo katika nchi yao, lazima mambo mengi ya kijamii yafanywe kwa uwazi mkubwa na maamuzi yao yaheshimiwe sana.
Kutokana na ukweli huo, sisi Watanzania pia lazima tufuate utaratibu huu wa kidemokrasia ili tusiwe na manung'uniko katika nchi yetu sote. Pale panapotokea kundi moja dogo la watu waroho wa madaraka wanahodhi maamuzi ya watu na kufanya kila kitu kiwezekanacho kudidimiza matakwa ya watu wengine, basi nchi huishia katika vurugu kubwa sana ambayo kuizima huwa ni taabu kubwa sana.
Ndugu Watanzania, juzi tumekua na uchaguzi mkuu ambao ulitakiwa utupe madiwani, wabunge na rais tunayemtaka.
Kitu kinachosikitisha sana ni pale tunapoona kuna dalili za makusudi kabisa za kupotosha hali halisi ya matokeo ya uchaguzi huo.
Watu wanasema matokeo yanayotolewa si yale ambayo yapo kwenye vituo vya kupigia kura. YANABADILISHWA!! Hivi jamani mnataka watu watumie lugha ipi kupata haki yao?
Kama ni kweli matokeo hayo si yale yanayotakiwa yatolewe, kweli mimi binafsi kama Mtanzania wa nchi hii, naomba turudishe matokeo halisi ili sisi wapiga kura tujisikie tumesikilizwa na tujisikie tumo katika nchi yetu.
Ndugu zangu, uchaguzi ni gharama kubwa sana. Lakini kama baada ya uchaguzi anatangazwa yule aliyechaguliwa, uchaguzi huwa na maana sana na haijalishi gharama yake. Kama uchaguzi ni gelesha ili watu wapumbae na walio madarakani wabadilishe matokeo waonekane wao ndo wamechaguliwa wakati siyo, kweli inauma sana na kila mwenye uchungu na nchi hii anasikitika sana. "EE MUNGU WETU MBONA UMETUACHA?".
Enyi vingozi wa dini mnayaona haya? Enyi wazalendo wa nchi mnayaona haya? Mwalimu Nyerere tunaomba ufufuke uone yanayoendelea!!
Watu wachache wameiba mali ya taifa letu. Watu wanaliangamiza taifa hili, na bado wanang'ang'ania kubaki madarakani hata pale wapiga kura wanapowakataa. Tumesikia kuna wagombea wanaoshindwa wanadiriki hata kuhonga wale wanaoshinda watangaze wameshindwa! Hivi jamani sisi wenye ngozi nyeusi hata akili yetu ni nyeusi? Mambo tunayofanya si sahihi hata kidogo. Ni uonezi mkubwa.
Leo hii mimi nikipata ubalozi wa nyumba kumi basi na watoto wangu wote na mke wangu ni mabalozi. Nao wanaanza kutoa matamko ya kibalozi kwa wau wangu. Gharama za uendeshaji wa ubalozi wa nyumba kumi inaongezeka kwa kuwa ubalozi huu ni familia yote! Jamani tunaomba huruma sisi Watanzania wenzenu, mbona hivi jamani?
Kumwita mwenzako kokoto ati kwa sababu tu ameamua agombee nafasi ambayo wewe unagombea siyo sawa hata kidogo kwani si wewe tu una haki ya kufanya hivyo.
Kutumia mali za umma kuhadaa watu ambao bado elimu yao ndogo ili wakuchague badala ya kuunza sera ya namna utavyoleta unafuu wa maisha yao si sawa hata kidogo!
Eti nyie watu, mbona nashangaa sana! Unajisikia vipi unapolazimisha watu wakuchague au hata kuiba kura uonekane umeshinda wakati pengine hukushinda. KWANI TUNAPOSEMA SISI NI WAUMINI WA DINI FULANI HUWA HATUMAANISHI? Maana muumini wa kweli ni yule anayezingatia maagizo ya MWENYEZI MUNGU!
Ndugu zanguni, kwa kuwa hili si jambo la mchezo tuombe wenzetu wanaofikiri ndo wenye haki zaidi ya nchi hii waache mawazo hayo na watoe nafasi kwa wananchi waseme wanataka nini! Kama kweli kuna njama za kuiba kura njama hizo ziazhwe mara moja na kila mmoja apate kura halali alizopewa na wananchi.
MUNGU IBARIKI TANZANIA!!
Sunday, October 31, 2010
SAA YA UKOMBOZI IMEFIKA
Ndugu zangu Watanzania, inaonekana wengi wetu wamegundua kuwa nchi yetu ipo mikononi mwa mafisadi na hivyo tumeamua kuhakikisha kufanya jitihada ya kuikomboa nchi hii kutoka kwenye mikono michafu ya watu hawa wasio na huruma yoyote.
Kila kukicha wamekuwa wakipanda ndege kwenda nje ya nchi kunywa chai na bwana Obama. Wakiwa majukwaani watuambia wamepigiwa simu na Obama. Sisi simu za Obama hatuzihitaji ila tunachokitaka ni maendeleo. Wakiwa majukwaani wanaonyesha mbwembwe kwamba wanaweza sana kucheza na kunengua kumbe sisi hatuhitaji hayo ila maendeleo.
Ndugu zanguni, hatua hii si mbaya! Tumefika mahali na wala tusikate tamaa kabisa ukombozi umekaribia na tunaweza kurudisha nchi yetu mikononi mwetu. Sisi ni wapiganaji tusiochoka!
Katika historia hakuna mpiganaji yeyote aliyeungwa mkono kwa asilimia mia moja! HAPANA! cha msingi hapa ni kutokukata tamaa maana muda wa ukombozi umekaribia.
Hapa zamani walitudanganya kwa maneno matamu eti maisha bora kwa kila Mtanzania kumbe maana yake ni maisha bora kwa kila mwanafamilia ya bwana mkubwa. Ehee, jamani saa ya ukombozi imefika. Tusilale mpaka tuhakikishe nchi yetu ipo mikononi mwetu.
Kumbe mambo si haba! Mafisadi wanatetemeka na matumbo yao moto.
HATULALI MPAKA KIELEWEKE!!!
Kila kukicha wamekuwa wakipanda ndege kwenda nje ya nchi kunywa chai na bwana Obama. Wakiwa majukwaani watuambia wamepigiwa simu na Obama. Sisi simu za Obama hatuzihitaji ila tunachokitaka ni maendeleo. Wakiwa majukwaani wanaonyesha mbwembwe kwamba wanaweza sana kucheza na kunengua kumbe sisi hatuhitaji hayo ila maendeleo.
Ndugu zanguni, hatua hii si mbaya! Tumefika mahali na wala tusikate tamaa kabisa ukombozi umekaribia na tunaweza kurudisha nchi yetu mikononi mwetu. Sisi ni wapiganaji tusiochoka!
Katika historia hakuna mpiganaji yeyote aliyeungwa mkono kwa asilimia mia moja! HAPANA! cha msingi hapa ni kutokukata tamaa maana muda wa ukombozi umekaribia.
Hapa zamani walitudanganya kwa maneno matamu eti maisha bora kwa kila Mtanzania kumbe maana yake ni maisha bora kwa kila mwanafamilia ya bwana mkubwa. Ehee, jamani saa ya ukombozi imefika. Tusilale mpaka tuhakikishe nchi yetu ipo mikononi mwetu.
Kumbe mambo si haba! Mafisadi wanatetemeka na matumbo yao moto.
HATULALI MPAKA KIELEWEKE!!!
Tuesday, October 26, 2010
KILA MMOJA WETU AHAKIKISHE ANASHIRIKI KIKAMILIFU KUIKOMBOA NCHI YETU
Mwaka 1961 Tanganyika ilipata uhuru wa bendera kutoka kwa Waingereza. Ingawa tulio wengi hatukuwepo muda huo, tunajua kuwa wazee wetu walidai uhuru kwa madhumuni ya kuhakikisha tunajitawala ili tujifanyie mambo yetu tunayoyataka bila kushinikizwa na nyingine na pia kuona wananchi wanapata mamlaka ya kuendesha nchi yao.
Kwa hali hiyo kila Mtanganyika alikuwa na matumaini makubwa sana. Kwa hali ya kawaida binadamu ana mahitaji muhumu matatu. Nayo ni chakula, malazi na mavazi. Hivyo mtu yoyote utakayemwona anashughulika ujue yuko katika mchakato wa kuhakikisha anapata hayo mambo matatu bila shida.
Mungu alipomwumba mtu alitaka kila mmoja afaidike na raslimali za pale alipozaliwa. Kwa maana hiyo Mungu alikusudia Watanzania wafaidike na mali zao zilizopo Tanzania.
Ubinafsi ulipoanza, ndipo historia ya dhuluma ilipoanza. Tunasikia mambo ya biashara yalianza kila mtu akitafuta faida kwa kufanya dhuluma kwa mwenzake na hivyo hiyo ikaonekana kwamba ndani kwa kila mtu kuna kitu fulani kinachomssukuma kukusanya mali nyingi kwa kufanya wizi fulani. Hii haikuwa kusudi la Mungu!
Tabia hiyo ni mbaya sana tena nafikiri kwamba ubinafsi ni dhambi. Pale unapofanya dhuluma na hasa kama mtu umekabidhiwa mali ya jumuia wewe unakuwa ni muuaji sawa tu na yule anayechukua panga na kumkata mtu mwingine kwa ajili ya kunyang'anya mali.
Ndugu Watanzania, nchi yetu imetumbukia katika dimbwi kubwa la ubinafsi na wizi mkubwa sana. Viongozi wetu tuliowaamini na kuwapa dhamana wamejisahau na wamefikiri mali yote ni yao na hivyo hakuna haja ya kuwatumikia wananchi ila ni kuhakikisha wanafanya jitihada yoyote kuhakikisha wanashinda na wanabaki madarakani waendelee kuiba na kujinufaisha wenyewe.
Kama vile imesemwa mwanzo kwamba lengo la kudai uhuru kutoka kwa wale waliotangulia kuwa wabinafsi na kuja kututawala na kuiba mali zetu ilikuwa ni kuona mali zetu zinatufaidisha wote. Kitu cha ajabu ni kuwa baada ya kupata uhuru watu wamesahau malengo hayo na wanachofanya ni kuviziana na kila mmoja kunyakua kile kilichopo mbele yake na kuondoka.
Mambo haya yanadhihirika tunapoona viongozi wetu wanalimbikiza mali kupindukia wakati huo Watanzania wengi wakiwa hata hawawezi kupata yale mahitaji muhimu hata kwa kiwango cha chini kabisa.
Serikali yetu ya muhula wa nne imefanya mambo ya ajabu ya ubinafsi pengine kuliko serikali zote zilizotangulia. Hapa ninasema hivyo kwa sababu tumeona viongozi wetu wakiwa mahakamani kwa kesi za kukwapua mali za wananchi. Kitendo hicho ni kinyume kabisa na matarajio ya wengi.
Eti jamani, katika hali ya kawaida imewezekanaje mtu kupatikana na wizi huo lakini bado akaendelea kuwa katika ofisi ya umma na baadaye kupigiwa chapua la kuchaguliwa tena ili arudi katika nafasi ile ile aliyotumia kuiba mwanzoni?
Hivi sisi Watanzania hatuwezi kuona, kuhisi, kusikia wala kunusa!
Pengine tuseme hivi hatuwezi kuona haya yanayotendeka wazi wazi. Mtu anakuibia halafu baadaye anaomba umchague tena arudi madarakani kwa kukuletea komedi ili usahau lile alofanya mwanzo. Je, sisi Watanzania ni watu wa aina hiyo?
Ndugu zanguni, bila kuwa wanafiki mnajisikiaje pale familia moja inapotumia jasho la mlipa kodi ili kufanya mambo ya kifamilia yasiyo ya msingi kwa ustawi wa taifa letu. Mume ndege, mke ndege, watoto magari ya bei kali. Hizi ni mali za nani hasa.
Watanzania, kwa pamoja tuinuke tukapige kura ili tuwatose hao wasiotufaa.
Tuanze na kuona mali zetu zinavyoliwa na watu wachache wasio na uchungu na nchi yetu.
Mambo ya msingi yanayotakiwa yafanyike ili sisi tujikomboe na umaskini tulio nao ni kuwekenza katika elimu. Hii ina maana elimu ni ufunguo wa maisha. Mtu aliyeenda shule akasoma na kuelewa anaweza kupata chakula bora, malazi na mavazi safi. Kwa maana hiyo kama elimu ndio msingi wa maisha kila mtoto wa Mtanzania anatakiwa apewe elimu bora. Ili kuweza kutimiza hili utoaji elimu hautakiwi kuwa na vikwazo vingi tunavyoona sasa. wengi ni mashahidi wa ukweli kwamba watoto wa walala hoi wameishia darasa la saba si kwa sababu hawana uwezo wa kuendelea juu hapana ila ni kwa sababu ya kutokupata fursa ya kusoma kwa kuwa wazazi wao hakuweza kuwalipia ada na michango mingine. Hii ina maana uwezo wa kifedha ndo kikwazo kikubwa kwa maendeleo ya elimu nchini kwetu. Je, nani atbisha hilo? Kama tunakubaliana hapo, basi kwetu kiongozi anayetangaza elimu bure ndiye huyo anayetufaa sisi na si mwingine.
Kama nyumba ni sehemu ya mahitaji muhimu ya binadamu, ni kiongozi gani atakayetuwezesha sisi tujenge nyumba tuishi ili tuwe tumepata hitaji hilo la binadamu? Mimi nafikiri ni yule anayekumbuka hata kutuambia tu kwamba ujenzi wa nyumba utawezekana kama vifaa vya ujenzi vitakuwa vya bei ya chini ili wengi wetu tununue na tujenge nyumba. Kuongelea tu ujenzi wa barabara haitoshi maana barabara zinakumbukwa zaidi kwa kuwa hao wanaoiba na kufaidika kibinafsi na mali za nchi yetu ndo wenye magari ya kupitisha hizo barabara. Mimi mlala hoi cha msingi nyumba, elimu, na chakula. Barabara sawa lakini twende kwa vipau mbele ili kinachofanyika kimguse mwananchi wa chini kabisa.
Ili wananchi tuwe na nguvu ya kuleta serikali tunayotaka madarakani tunayo silaha moja kubwa: "KUPIGA KURA". Tusidanganywe ili tupige kura kumpigia mtu eti aliyetoa t-shirt, kofia na mabango. Mabango hayo ni fedha yetu inayotumika vibaya. Tunasema inatumika vibaya maana tungeondoa ubinafsi hiyo fedha iliyotumika kutengeneza mabango ingetununulia vitabu ili tusome tupate elimu bora.
Kwa kweli amini msiamini ndugu zangu, Tanzania yetu kwa sasa inahitaji matengenezo makubwa la sivyo huko tunako enda siko tuliko kusudia kwenda.
Kwa hali hiyo kila Mtanganyika alikuwa na matumaini makubwa sana. Kwa hali ya kawaida binadamu ana mahitaji muhumu matatu. Nayo ni chakula, malazi na mavazi. Hivyo mtu yoyote utakayemwona anashughulika ujue yuko katika mchakato wa kuhakikisha anapata hayo mambo matatu bila shida.
Mungu alipomwumba mtu alitaka kila mmoja afaidike na raslimali za pale alipozaliwa. Kwa maana hiyo Mungu alikusudia Watanzania wafaidike na mali zao zilizopo Tanzania.
Ubinafsi ulipoanza, ndipo historia ya dhuluma ilipoanza. Tunasikia mambo ya biashara yalianza kila mtu akitafuta faida kwa kufanya dhuluma kwa mwenzake na hivyo hiyo ikaonekana kwamba ndani kwa kila mtu kuna kitu fulani kinachomssukuma kukusanya mali nyingi kwa kufanya wizi fulani. Hii haikuwa kusudi la Mungu!
Tabia hiyo ni mbaya sana tena nafikiri kwamba ubinafsi ni dhambi. Pale unapofanya dhuluma na hasa kama mtu umekabidhiwa mali ya jumuia wewe unakuwa ni muuaji sawa tu na yule anayechukua panga na kumkata mtu mwingine kwa ajili ya kunyang'anya mali.
Ndugu Watanzania, nchi yetu imetumbukia katika dimbwi kubwa la ubinafsi na wizi mkubwa sana. Viongozi wetu tuliowaamini na kuwapa dhamana wamejisahau na wamefikiri mali yote ni yao na hivyo hakuna haja ya kuwatumikia wananchi ila ni kuhakikisha wanafanya jitihada yoyote kuhakikisha wanashinda na wanabaki madarakani waendelee kuiba na kujinufaisha wenyewe.
Kama vile imesemwa mwanzo kwamba lengo la kudai uhuru kutoka kwa wale waliotangulia kuwa wabinafsi na kuja kututawala na kuiba mali zetu ilikuwa ni kuona mali zetu zinatufaidisha wote. Kitu cha ajabu ni kuwa baada ya kupata uhuru watu wamesahau malengo hayo na wanachofanya ni kuviziana na kila mmoja kunyakua kile kilichopo mbele yake na kuondoka.
Mambo haya yanadhihirika tunapoona viongozi wetu wanalimbikiza mali kupindukia wakati huo Watanzania wengi wakiwa hata hawawezi kupata yale mahitaji muhimu hata kwa kiwango cha chini kabisa.
Serikali yetu ya muhula wa nne imefanya mambo ya ajabu ya ubinafsi pengine kuliko serikali zote zilizotangulia. Hapa ninasema hivyo kwa sababu tumeona viongozi wetu wakiwa mahakamani kwa kesi za kukwapua mali za wananchi. Kitendo hicho ni kinyume kabisa na matarajio ya wengi.
Eti jamani, katika hali ya kawaida imewezekanaje mtu kupatikana na wizi huo lakini bado akaendelea kuwa katika ofisi ya umma na baadaye kupigiwa chapua la kuchaguliwa tena ili arudi katika nafasi ile ile aliyotumia kuiba mwanzoni?
Hivi sisi Watanzania hatuwezi kuona, kuhisi, kusikia wala kunusa!
Pengine tuseme hivi hatuwezi kuona haya yanayotendeka wazi wazi. Mtu anakuibia halafu baadaye anaomba umchague tena arudi madarakani kwa kukuletea komedi ili usahau lile alofanya mwanzo. Je, sisi Watanzania ni watu wa aina hiyo?
Ndugu zanguni, bila kuwa wanafiki mnajisikiaje pale familia moja inapotumia jasho la mlipa kodi ili kufanya mambo ya kifamilia yasiyo ya msingi kwa ustawi wa taifa letu. Mume ndege, mke ndege, watoto magari ya bei kali. Hizi ni mali za nani hasa.
Watanzania, kwa pamoja tuinuke tukapige kura ili tuwatose hao wasiotufaa.
Tuanze na kuona mali zetu zinavyoliwa na watu wachache wasio na uchungu na nchi yetu.
Mambo ya msingi yanayotakiwa yafanyike ili sisi tujikomboe na umaskini tulio nao ni kuwekenza katika elimu. Hii ina maana elimu ni ufunguo wa maisha. Mtu aliyeenda shule akasoma na kuelewa anaweza kupata chakula bora, malazi na mavazi safi. Kwa maana hiyo kama elimu ndio msingi wa maisha kila mtoto wa Mtanzania anatakiwa apewe elimu bora. Ili kuweza kutimiza hili utoaji elimu hautakiwi kuwa na vikwazo vingi tunavyoona sasa. wengi ni mashahidi wa ukweli kwamba watoto wa walala hoi wameishia darasa la saba si kwa sababu hawana uwezo wa kuendelea juu hapana ila ni kwa sababu ya kutokupata fursa ya kusoma kwa kuwa wazazi wao hakuweza kuwalipia ada na michango mingine. Hii ina maana uwezo wa kifedha ndo kikwazo kikubwa kwa maendeleo ya elimu nchini kwetu. Je, nani atbisha hilo? Kama tunakubaliana hapo, basi kwetu kiongozi anayetangaza elimu bure ndiye huyo anayetufaa sisi na si mwingine.
Kama nyumba ni sehemu ya mahitaji muhimu ya binadamu, ni kiongozi gani atakayetuwezesha sisi tujenge nyumba tuishi ili tuwe tumepata hitaji hilo la binadamu? Mimi nafikiri ni yule anayekumbuka hata kutuambia tu kwamba ujenzi wa nyumba utawezekana kama vifaa vya ujenzi vitakuwa vya bei ya chini ili wengi wetu tununue na tujenge nyumba. Kuongelea tu ujenzi wa barabara haitoshi maana barabara zinakumbukwa zaidi kwa kuwa hao wanaoiba na kufaidika kibinafsi na mali za nchi yetu ndo wenye magari ya kupitisha hizo barabara. Mimi mlala hoi cha msingi nyumba, elimu, na chakula. Barabara sawa lakini twende kwa vipau mbele ili kinachofanyika kimguse mwananchi wa chini kabisa.
Ili wananchi tuwe na nguvu ya kuleta serikali tunayotaka madarakani tunayo silaha moja kubwa: "KUPIGA KURA". Tusidanganywe ili tupige kura kumpigia mtu eti aliyetoa t-shirt, kofia na mabango. Mabango hayo ni fedha yetu inayotumika vibaya. Tunasema inatumika vibaya maana tungeondoa ubinafsi hiyo fedha iliyotumika kutengeneza mabango ingetununulia vitabu ili tusome tupate elimu bora.
Kwa kweli amini msiamini ndugu zangu, Tanzania yetu kwa sasa inahitaji matengenezo makubwa la sivyo huko tunako enda siko tuliko kusudia kwenda.
Thursday, October 21, 2010
TUACHE MAWAZO MGANDO
Ndugu Watanzania wenzangu mnaoipenda nchi yetu, naomba wote kwa pamoja tufunge mikanda kuelimisha watu fulani ambao inaonekana mawazo yao ni ya zamani sana na inaonekana elimu waliyoipata waliipata kwa njia moja inayoitwa "indoctrination". Katika njia hii ya kupata uelewa fulani, mtu hupewa na kuaminishwa kitu fulani ambacho hicho atakisimamia mpaka hata afe lakini haachani nacho hata kidogo. Mtu huyo akiulizwa aeleze sababu za kung'ang'ana na hicho kitu mara nyingi haelezi vilivyo ila huishia kutetea na pengine ugomvi na yeyote anayekuwa tofauti naye katika mawazo.
Jamani hivi inahitaji madarasa mangapi kuelewa kuwa duniani hapa wati hawafanani kwa sura na hata kwa mawazo? Inahitaji nini kujua kuwa kila binadamu hapa duniani ana kasoro zake ingawaje kuna tofauti katika uwingi wa kasoro kati ya mtu na mtu?
Haya jamani. Jana magazeti yameandika kuwa Serikali inayatishia magazeti ya mwana Halisi na Mwananchi kuwa yatafungiwa sababu eti yanaichonganisha serikali na wananchi wake. AJABU! Hivi kusema kinyume na ulichopenda waseme ni uchonganishi? Kwa kweli ni ajabu kidogo. Ukiwa mtaani na ukakuta watu wamekaa wanaongea, utaona kuwa kila mtu anakuwa na wazo lake huyu hivi na yule vile. Sawa kwa kuwa hatufani!
Magazeti hayo yaliyotajwa hayachonganishi ila nahisi mara nyingi yanaandika kile ambacho wakubwa wengi hawapendi kiandikwe. Hawapendi kiandikwe kwa kuwa hawajafanya kazi waliyotumwa na wananchi wakafanye. Wafikiria: Mbona magazeti haya yanaanika uovu wetu, tufanye nini kuyazima. Kama kweli magazeti haya yanaichonganisha serikali na wananchi ni habari ipi wameisema imechonganisha!!
Nawashauri serikali ifanye kile walichotumwa na wananchi waone magazeti yataandika nini. Hivi kama serikali imejenga daraja na inatoa elimu bure kwa wananchi na inashughulikia mafisadi ipasavyo kwa nguvu zote, itawezekana magazeti hayo kuandika kinyume na hapo kweli wakati matunda yanaonekana na wananchi wenye!HAPANA.
Ili tuweze kumudu haya yote tunahitaji serikali safi. Usipokuwa msafi kila unakopita, kila unachosikia unalalama na kulalamika tu eti wananisema! TUAMKE.
Pia kuna Watanzania mmoja mmoja wananichekesha sana. Hivi eti nyie watu hamuelewei kuwa mwalimu Nyerere naye alikuwa binadamu na kile alichoamini na kupigania si wote walikipokea? Kuna mtuwa ajabu na ajabu kweli na amenishangaza na kweli. Nasema amenishangaza kwa kuwa inaonekana ameenda shule lakini bado anaamini kuwa mtu yeyote aliyetofautiana na mwalimu Nyerere alau katika mfumo wa ujenzi wa taifa letu ni mdhambi kabisa na si tu wa kumfuata. Huyu jamaa amesoma lakini kichwani ana mawazo ya mgando kabisa.
Mwalimu Nyerere, baba wa taifa letu, alifanya kazi kubwa sana kuikomboa tanganyika yetu toka kwa mkoloni na akatafuta mwelekeo wa taifa letu katika kukunza uchumi. Alijaribu na akafanikiwa kiasi fulani lakini pia yeye kama binadamu alishindwa hapa na pale na hili yeye mwenyewe anakiri hivyo.
Kwa kuwa hakuwa malaika, kuna watu pia walioona mwelekeo aliochukua ulikuwa hauwaridhishi na hivyo hawakuwa pamoja naye kwa kila kitu kwa maana ya kuwa walikubaliana katika hili na wakatofautiana katika lile. Nani alikuwa sahihi, hilo hatujui!!
Tofauti hiyo haikumanisha kuwa watu waliotofautiana na mwalimu hawakuwa wazalendo, HAPANA. Walikuwa wazalendo tena wazuri kabisa na ndio maana wakajipambanua wakaonekana wametofautiana naye. Hivyo kwa mtu yeyote anayefikiri kutofautiana na mwalmu ilikuwa dhambi ana mawazo yaliyoganda kabisa.
Huyu ndugu yetu Sheka ninamuomba atueleze zaidi kwa uwazi anachoona Mtei alikosa sana kwa kutokuwa pamoja na mwalimu katika mambo fulani kama kweli tofauti hiyo ilikuwepo. Je, babu yake Sheka hayupo katika historia ya ukombozi, hivyo tuseme hakuwa mzalendo? Hata kama Mtei hakushiriki kikamilifu katika mapambano ya kuikomboa Tanzania, kama ni kweli hivyo ndivyo, ni mawazo ya mbali sana kuona hilo linamwondolea haki ya kuanzisha chama. Kwani wote walowahi kushika madaraka walikuwepo wakati wa ukombozi miaka hiyo? SHEKA aachane na mawazo hayo. Labda kwa hayo aliyosema atuambie kwa uhakika masterpan ya CHADEMA ambayo sisi hatuifahamu ili tufahamu tupime. Lakini kama ni hiyo stori aliyokopi na kupesti, haijafanya chochote.http://www.mrmduda.blogspot.com
Jamani hivi inahitaji madarasa mangapi kuelewa kuwa duniani hapa wati hawafanani kwa sura na hata kwa mawazo? Inahitaji nini kujua kuwa kila binadamu hapa duniani ana kasoro zake ingawaje kuna tofauti katika uwingi wa kasoro kati ya mtu na mtu?
Haya jamani. Jana magazeti yameandika kuwa Serikali inayatishia magazeti ya mwana Halisi na Mwananchi kuwa yatafungiwa sababu eti yanaichonganisha serikali na wananchi wake. AJABU! Hivi kusema kinyume na ulichopenda waseme ni uchonganishi? Kwa kweli ni ajabu kidogo. Ukiwa mtaani na ukakuta watu wamekaa wanaongea, utaona kuwa kila mtu anakuwa na wazo lake huyu hivi na yule vile. Sawa kwa kuwa hatufani!
Magazeti hayo yaliyotajwa hayachonganishi ila nahisi mara nyingi yanaandika kile ambacho wakubwa wengi hawapendi kiandikwe. Hawapendi kiandikwe kwa kuwa hawajafanya kazi waliyotumwa na wananchi wakafanye. Wafikiria: Mbona magazeti haya yanaanika uovu wetu, tufanye nini kuyazima. Kama kweli magazeti haya yanaichonganisha serikali na wananchi ni habari ipi wameisema imechonganisha!!
Nawashauri serikali ifanye kile walichotumwa na wananchi waone magazeti yataandika nini. Hivi kama serikali imejenga daraja na inatoa elimu bure kwa wananchi na inashughulikia mafisadi ipasavyo kwa nguvu zote, itawezekana magazeti hayo kuandika kinyume na hapo kweli wakati matunda yanaonekana na wananchi wenye!HAPANA.
Ili tuweze kumudu haya yote tunahitaji serikali safi. Usipokuwa msafi kila unakopita, kila unachosikia unalalama na kulalamika tu eti wananisema! TUAMKE.
Pia kuna Watanzania mmoja mmoja wananichekesha sana. Hivi eti nyie watu hamuelewei kuwa mwalimu Nyerere naye alikuwa binadamu na kile alichoamini na kupigania si wote walikipokea? Kuna mtuwa ajabu na ajabu kweli na amenishangaza na kweli. Nasema amenishangaza kwa kuwa inaonekana ameenda shule lakini bado anaamini kuwa mtu yeyote aliyetofautiana na mwalimu Nyerere alau katika mfumo wa ujenzi wa taifa letu ni mdhambi kabisa na si tu wa kumfuata. Huyu jamaa amesoma lakini kichwani ana mawazo ya mgando kabisa.
Mwalimu Nyerere, baba wa taifa letu, alifanya kazi kubwa sana kuikomboa tanganyika yetu toka kwa mkoloni na akatafuta mwelekeo wa taifa letu katika kukunza uchumi. Alijaribu na akafanikiwa kiasi fulani lakini pia yeye kama binadamu alishindwa hapa na pale na hili yeye mwenyewe anakiri hivyo.
Kwa kuwa hakuwa malaika, kuna watu pia walioona mwelekeo aliochukua ulikuwa hauwaridhishi na hivyo hawakuwa pamoja naye kwa kila kitu kwa maana ya kuwa walikubaliana katika hili na wakatofautiana katika lile. Nani alikuwa sahihi, hilo hatujui!!
Tofauti hiyo haikumanisha kuwa watu waliotofautiana na mwalimu hawakuwa wazalendo, HAPANA. Walikuwa wazalendo tena wazuri kabisa na ndio maana wakajipambanua wakaonekana wametofautiana naye. Hivyo kwa mtu yeyote anayefikiri kutofautiana na mwalmu ilikuwa dhambi ana mawazo yaliyoganda kabisa.
Huyu ndugu yetu Sheka ninamuomba atueleze zaidi kwa uwazi anachoona Mtei alikosa sana kwa kutokuwa pamoja na mwalimu katika mambo fulani kama kweli tofauti hiyo ilikuwepo. Je, babu yake Sheka hayupo katika historia ya ukombozi, hivyo tuseme hakuwa mzalendo? Hata kama Mtei hakushiriki kikamilifu katika mapambano ya kuikomboa Tanzania, kama ni kweli hivyo ndivyo, ni mawazo ya mbali sana kuona hilo linamwondolea haki ya kuanzisha chama. Kwani wote walowahi kushika madaraka walikuwepo wakati wa ukombozi miaka hiyo? SHEKA aachane na mawazo hayo. Labda kwa hayo aliyosema atuambie kwa uhakika masterpan ya CHADEMA ambayo sisi hatuifahamu ili tufahamu tupime. Lakini kama ni hiyo stori aliyokopi na kupesti, haijafanya chochote.http://www.mrmduda.blogspot.com
Saturday, October 16, 2010
HAKI NA AMANI
HAKI NA AMANI
Haki na amani kwa namna moja au nyingine huitwa maneno pacha ingawa kila neno linaweza kuwa na maana tofauti na jingine.
Neno haki kwa tafsiri au maana ya kawaida ni stahiki ya mtu kwa maana ya kile mtu astahilicho mtu kwa minajili ya kuwa binadamu au vinginevyo kama ilivyoainishwa katika jamii husika.
Hii ni kusema kwamba zipo haki kama vile za kisiasa, kiuchumi, kijamii na nyingine nyingi kuendana na jamii yenyewe inavyoweza kuainisha kulingana na mahitaji katika jamii hiyo husika.
Haki ya mtu au watu ikipokonywa au kuminywa mara moja hujibainisha kwamba hapa kuna jamba ambalo limekwenda kinyume. Madhara ya hili huwa kubwa kuliko hata gharama ya kuandaa haki hiyo.
Ni madhila ya Haki ndiyo yanayotupatia Amani, kwamba palipo na Haki pana Amani. Kwa mantiki hii Amani ni zao la Haki. Neno amani lina dhana pan asana kwani inatiririka kutoka kwa mtummoja mmoja , kundi dogo la watu hadi jamii zima kwa ujumla wake.
Kwa upande mwingine tunaweza kusema Haki huzaa imani na Imani huzaa Amani. Watu waliotendewa Haki, wasio na hofu Haki zao kufinyangwa, huwa na imani thabiti dhidi ya mamlaka zinazokabidhiwa jukumu la kutoa Haki hiyo.
Hapa ndipo tunapoona upacha kati ya Haki na Amani, kwamba jamii iliyo na uhakika wa kupatiwa Haki zake itakuwa na Amani, na palipo na Amani ndipo maendeleo huwepo!
Swali la kujiuliza hapa ni: je, jamii zetu zinapata Haki zake kwa kadri ya mahitaji yao? Amani ipo? Na kama ipo ni kwa kiwango gani? Kama haipo, ni kwa nini?
Na je, kama wana jamii tunacho chochote cha kuchangia ili Haki na Amani viwepo? Tunashiriki vipi katika upatikanaji wake pasipo jamii kuparaganyika?
Maswali yote haya na mengine mengi yanahitaji mjadala mpana kwa kila aliyepewa pumzi ya uhai na Mwanyezi Mungu kwa karama zake, wawe ni: wananzuoni au wanagenzi au wakurugenzi.
Pengine kutokana na uzito na upana wa mjadala huu, ningependa niseme kila mmoja wetu ahusike ili tuweze kujifunza kwa pamoja na tuone jamii yetu inakwenda wapi na ipo katika hali ipi.
Upo usemi usemao Haki yako inapoishia ndipo haki ya mwenzi inapoanzia
Tujue kwamba kukosekana kwa Haki kumechangia sana kuongezeka kwa umaskini nchini mwetu.
Fikiri kwa mfano, mwanafunzi wa elimu ya juu anahitaji mkopo. Katika fomu anayojanza, anatkiwa kugongewa mhuri mahakani.
Anapofika mahakani anamkuta karani na kuambiwa kuwa inatakiwa igongwe mihuri sita na kila mhuri ni Tsh 1500. Huyu mwanafunzi anagongewa na hapewe risiti kuonyesha hiyo fedha inaingia kwenye mfuko wa nani.
Au pia huyo mwanafunzi anashindwa kupata hiyo fedha na anaondoka. Na hivyo anaendelea kuhangaika maana bodi ya mikopo haitoi fedha kwa kuwa mwanafunzi huyo hakufanikiwa kigonga mhuri katika fomu huko mahakani. Je, huyu atakuwa na amani?
Hivi ni nani alitakiwa ahakikishe kule mahakamani mambo yanaenda sawa. Siyo serkali yetu?
Kwa kweli ndugu zangu pasipo na haki hakuna maendeleo yatakuwepo.
Rushwa ikitawala, hakuna raia atapata haki yake. Hakuna mtu atakuwa na imani na mtawala wake.
Kinachohitajika hapa ni mabadiliko makubwa katika uendeshaji wa masuala ya umma. Kama kuna wakati mtu aliyeonwa na kashfa ya kuchukua rushwa anataka tena achaguliwe awe kiongozi, na anachaguliwa, hivi kweli watu wa jamii hiyo wataonekana makini katika mamabo yao au wanafanya mchezo!!
Hapa ndipo mgogoro wa upatikanaji wa haki na Amani katika jamii zetu unapoanzia: kwamba waliokabidhiwa keki ya taifa ili waigawe kwa Haki, humegeanamegeana. Sehemu kubwa ya keki hiyo huichukua wao wenyewe kwa manufaa yao na familia zao.
Nimalinze kwa kusema Haki na Amani si swala la utashi, ni la lazima ili tuweze kupata ustawi wa kweli wa jamii zetu ili kutimiza usemi usemao: “Dunia unaweza kuitafsiri utakavyo wewe, lakini kinachotakiwa ni maendeleo”.
Friday, October 1, 2010
HUDUMA YA ELIMU, AFYA KUTOLEWA BURE INAWEZEKANA
Watanzania tusidanganyike kuambiwa kupata huduma ya afya na elimu haiwezekani!
Watu wengi wanaotafuta nafasi mbalimbali kutuongoza katika taifa letu la Tanzania wanatuambia kuwa huduma hizo zinaweza kutolewa bure.
Watu wengine wanapinga sana hoja hizo. Mimi nasikitika kuona kuna watu wanapinga wakisema huduma hizo haziwezi kutolewa bure!
Kadri yangu mimi nahisi inawezekana.
Kwanza, wakati wa mwalimu Nyerere miaka hiyo vitu hivyo vilitolewa bure kabisa. Kama katika kipindi hicho mambo hayo yaliwezekana iweje leo isiwezekane. Watuambia kitu ambacho kinafanya huduma hizo ziweze kutolewa bure.
Pili, wakati wa mwalimu Nyerere hapakuwa na miradi mingi kiasi cha miradi iliyopo sasa. Kadri ya wenyewe wanasema uchumi umekua. Kama uchumi umekua ina maana sasa tunao uwezo zaidi kuliko wakati huo. Kama tunao uwezo wa kiuchumi zaidi kuliko wakati huo, basi tunao uwezo zaidi wa kutoa huduma bure kuliko wakati ule.
Tatu, ufisadi mkubwa uliotokea katika nchi yetu unaashiria kwamba mali nyingi sana za nchi yetu zimefanya watu wengi tuamini kuwa kama pangekuwa na uaminifu katika serikali na ulinzi mahsusi wa mali za umma, basi watanzania wengi wangeamini kuwa huduma nyingi zaidi zenyi ubora zaidi zingewafikia Watanzania wengi zaidi.
Nne, misamaha ya kodi kwa wafanya biashara wakubwa inaonesha kuwa serikali haikusanyi mapato kwa makini zaidi ili kuhakikisha ina boresha huduma za jamii na pengine kuleta uwezekano wa kutoA HUDUMA HIZO BURE!
Tano, uzembe katika uimarishaji wa miundo mbinu yetu kwa ajili ya kukuza biashara zetu na nchi jirani unafanya watu waone kutoa huduma hizi bure haziwezekni! Kama tungeimarisha biashara yetu ya nje pato letu la taifa lingeongezeka sana na hivyo kuifanya serikali yetu iwe na uwezo wa kutoa huduma za kijamii bure.
Ukiangalia kwa makini sana utaona kuwa kutokuweza kufanya hivyo kunategemea sana watendaji wa serikali yetu waliopo madarakani. Kama wangejitoa kwa moyo wote kuwatumia wananchi mambo hayo yangewezekana.
Ili kuhakikisha tunakuwa na uwezo wa kupata huduma hizo za msingi bure, hatuna budi tudhamirie kweli tarehe 31-10-2010 tukapige kura na kuchagua viongozi wenye uwezo na mwelekeo chanya wa kuwatumikia wananchi kwa kuachana na viongozi mafisadi, wasio na uwezo wa kuona mbali na wenye ubinafsi ili wote na vizazi vyetu baadaye tufaidi matunda ya nchi yetu.
Watu wengi wanaotafuta nafasi mbalimbali kutuongoza katika taifa letu la Tanzania wanatuambia kuwa huduma hizo zinaweza kutolewa bure.
Watu wengine wanapinga sana hoja hizo. Mimi nasikitika kuona kuna watu wanapinga wakisema huduma hizo haziwezi kutolewa bure!
Kadri yangu mimi nahisi inawezekana.
Kwanza, wakati wa mwalimu Nyerere miaka hiyo vitu hivyo vilitolewa bure kabisa. Kama katika kipindi hicho mambo hayo yaliwezekana iweje leo isiwezekane. Watuambia kitu ambacho kinafanya huduma hizo ziweze kutolewa bure.
Pili, wakati wa mwalimu Nyerere hapakuwa na miradi mingi kiasi cha miradi iliyopo sasa. Kadri ya wenyewe wanasema uchumi umekua. Kama uchumi umekua ina maana sasa tunao uwezo zaidi kuliko wakati huo. Kama tunao uwezo wa kiuchumi zaidi kuliko wakati huo, basi tunao uwezo zaidi wa kutoa huduma bure kuliko wakati ule.
Tatu, ufisadi mkubwa uliotokea katika nchi yetu unaashiria kwamba mali nyingi sana za nchi yetu zimefanya watu wengi tuamini kuwa kama pangekuwa na uaminifu katika serikali na ulinzi mahsusi wa mali za umma, basi watanzania wengi wangeamini kuwa huduma nyingi zaidi zenyi ubora zaidi zingewafikia Watanzania wengi zaidi.
Nne, misamaha ya kodi kwa wafanya biashara wakubwa inaonesha kuwa serikali haikusanyi mapato kwa makini zaidi ili kuhakikisha ina boresha huduma za jamii na pengine kuleta uwezekano wa kutoA HUDUMA HIZO BURE!
Tano, uzembe katika uimarishaji wa miundo mbinu yetu kwa ajili ya kukuza biashara zetu na nchi jirani unafanya watu waone kutoa huduma hizi bure haziwezekni! Kama tungeimarisha biashara yetu ya nje pato letu la taifa lingeongezeka sana na hivyo kuifanya serikali yetu iwe na uwezo wa kutoa huduma za kijamii bure.
Ukiangalia kwa makini sana utaona kuwa kutokuweza kufanya hivyo kunategemea sana watendaji wa serikali yetu waliopo madarakani. Kama wangejitoa kwa moyo wote kuwatumia wananchi mambo hayo yangewezekana.
Ili kuhakikisha tunakuwa na uwezo wa kupata huduma hizo za msingi bure, hatuna budi tudhamirie kweli tarehe 31-10-2010 tukapige kura na kuchagua viongozi wenye uwezo na mwelekeo chanya wa kuwatumikia wananchi kwa kuachana na viongozi mafisadi, wasio na uwezo wa kuona mbali na wenye ubinafsi ili wote na vizazi vyetu baadaye tufaidi matunda ya nchi yetu.
Friday, September 24, 2010
HIVI NCHI YETU NI KILEMA!
Wakati akipiga kampeni jana, mgombea wa kiti cha urais kupitia chama cha mapinduzi, Mheshimiwa Dr. Jakaya Mrisho Kikwete alipigiwa simu na balozi wa Marekani hapa Tanzania. Baada ya kumaliza kuongea na huyo balozi, Mheshimiwa rais aliwaambia wananchi waliokuwa wanamsikiliza kuwa kupitia kwa balozi Obama, rais wa Marekani ameahidi kuendelea kutoa misaada Tanzania kwa sababu Tanzania inazingatia misingi ya uongozi bora.
Kwa kweli mimi sikutegemea kabisa!
Ndugu zanguni Watanzania, hivi nchi yetu ni kilema kweli kiasi cha hata rais wa nchi kuchekelea hawa mabepari wakubwa wanapoahidi kutoa misaada?
Naomba sana tukumbuke kuwa Wazungu huwa hawatoi chochote pasipo faida kwao. Wazungu hawa ni wajanja wa muda mrefu sana. Kila wanachofanya kwetu sisi Waafrika, hukifanya kama mtego wa kutunasa wachukue kila kitu ambacho kina faida kwao.
Wazungu hawa walianza kutuibia zamani sana. Hawa huiba vitu vingi kwa ujanja sana. Miaka ya zamani sana walitufanya sisi wanyama wakawa wanatuunza. Wametunyonya kama watumwa kwa miaka.Walipoona biashara ya utumwa haina faida kama mwanzo, wakatutawala kama wakoloni.
Ukoloni huo umekwenda kwa miaka mingi tukinyonywa katika mambo mengi sana. Walitufanyisha kazi mashambani mwao tuzalishe malighafi kwa ajili ya viwanda vyao. Baada ya miaka mingi ya kujiimarisha, wakaamua kutupa uhuru wa bendera wakituacha kwenye uchumi tegemezi ambao haukuturusu kujitegemea kabisa.
Baada ya hapo kukaja ukoloni mamboleo. Katika ukoloni mamboleo, mtumwa mwinyewe analima, anatunza, halafu mkoloni mamboleo anakuja anakupanga bei ya mazao yako na wewe unasema ndiyo. Mkoloni akipata fedha kutokana na mazao aliyonyang'anya, kiasi kidogo cha fedha anakupa na anaita ni msaada. Hicho kiasi chako kidogo cha dhuluma kinachokuja kwako mkoloni mamboleo anakiita msaada. Mkoloni mamboleo anatoa kiasi hicho ili kudumisha uhusiano mzuri kati ya mnyonyaji na mnyonywaji.
Katika nchi ambamo hata kiongozi wa nchi anachekelea kupewa hicho kiasi kinachoitwa msaada, hakutakuwa na maendeleo hata siku moja.
Kwa hiyo ndugu zangu Watanzania, tusijivunie kuona mheshimiwa Kikwete anaongea na balozi wa Marekani akiahidiwa kitu kinachoitwa misaada, hapo wanaweka mikakati ya kuendeleza hali yetu ya kunyonywa! Jana kuona vile ilitakiwa tusikitike siyo kufurahi na rais alitakiwa asijigambe kwamba tunaahidiwa kitu kinachoitwa misaada.
Hapo alitakiwa baada ya kuongea tu, aseme, jamani mnaona unyonge tulionao? halafu kinachofuata alitakiwa awaambie wananchi namna alivyojipanga kuondoa hali duni na nyonge tuliyonayo kwa kutumia vizuri raslimali zetu hapa nchini.
Watanzania tubadilike!!! TUWEKE MIKAKATI YA KUJITOA KWENYE MAKUCHA HAYA YA WAZUNGU. TUKATAE UFISADI maana huo ndo unaowakaribisha wazungu waje kuchukua madini yetu kwa bei ya kutupa maana kwetu ni shamba la bibi. Waangalizi wa shamba hilo ndo hao mafisadi. Mafisadi hao wanachukua chao mapema na makapi wanampelekea bibi. Bibi hajui kunachoendelea shambani kwa kuwa miguu yake ni midhaifu hawezi kufika shambani kwa kutembea.
Unapofika wakati hawa mafisadi tuwaondoe jamani, hawafai. Tuwapeleke wengine ambao hawana tabia ya kifisadi!www.facebook/Expedito Mduda
Kwa kweli mimi sikutegemea kabisa!
Ndugu zanguni Watanzania, hivi nchi yetu ni kilema kweli kiasi cha hata rais wa nchi kuchekelea hawa mabepari wakubwa wanapoahidi kutoa misaada?
Naomba sana tukumbuke kuwa Wazungu huwa hawatoi chochote pasipo faida kwao. Wazungu hawa ni wajanja wa muda mrefu sana. Kila wanachofanya kwetu sisi Waafrika, hukifanya kama mtego wa kutunasa wachukue kila kitu ambacho kina faida kwao.
Wazungu hawa walianza kutuibia zamani sana. Hawa huiba vitu vingi kwa ujanja sana. Miaka ya zamani sana walitufanya sisi wanyama wakawa wanatuunza. Wametunyonya kama watumwa kwa miaka.Walipoona biashara ya utumwa haina faida kama mwanzo, wakatutawala kama wakoloni.
Ukoloni huo umekwenda kwa miaka mingi tukinyonywa katika mambo mengi sana. Walitufanyisha kazi mashambani mwao tuzalishe malighafi kwa ajili ya viwanda vyao. Baada ya miaka mingi ya kujiimarisha, wakaamua kutupa uhuru wa bendera wakituacha kwenye uchumi tegemezi ambao haukuturusu kujitegemea kabisa.
Baada ya hapo kukaja ukoloni mamboleo. Katika ukoloni mamboleo, mtumwa mwinyewe analima, anatunza, halafu mkoloni mamboleo anakuja anakupanga bei ya mazao yako na wewe unasema ndiyo. Mkoloni akipata fedha kutokana na mazao aliyonyang'anya, kiasi kidogo cha fedha anakupa na anaita ni msaada. Hicho kiasi chako kidogo cha dhuluma kinachokuja kwako mkoloni mamboleo anakiita msaada. Mkoloni mamboleo anatoa kiasi hicho ili kudumisha uhusiano mzuri kati ya mnyonyaji na mnyonywaji.
Katika nchi ambamo hata kiongozi wa nchi anachekelea kupewa hicho kiasi kinachoitwa msaada, hakutakuwa na maendeleo hata siku moja.
Kwa hiyo ndugu zangu Watanzania, tusijivunie kuona mheshimiwa Kikwete anaongea na balozi wa Marekani akiahidiwa kitu kinachoitwa misaada, hapo wanaweka mikakati ya kuendeleza hali yetu ya kunyonywa! Jana kuona vile ilitakiwa tusikitike siyo kufurahi na rais alitakiwa asijigambe kwamba tunaahidiwa kitu kinachoitwa misaada.
Hapo alitakiwa baada ya kuongea tu, aseme, jamani mnaona unyonge tulionao? halafu kinachofuata alitakiwa awaambie wananchi namna alivyojipanga kuondoa hali duni na nyonge tuliyonayo kwa kutumia vizuri raslimali zetu hapa nchini.
Watanzania tubadilike!!! TUWEKE MIKAKATI YA KUJITOA KWENYE MAKUCHA HAYA YA WAZUNGU. TUKATAE UFISADI maana huo ndo unaowakaribisha wazungu waje kuchukua madini yetu kwa bei ya kutupa maana kwetu ni shamba la bibi. Waangalizi wa shamba hilo ndo hao mafisadi. Mafisadi hao wanachukua chao mapema na makapi wanampelekea bibi. Bibi hajui kunachoendelea shambani kwa kuwa miguu yake ni midhaifu hawezi kufika shambani kwa kutembea.
Unapofika wakati hawa mafisadi tuwaondoe jamani, hawafai. Tuwapeleke wengine ambao hawana tabia ya kifisadi!www.facebook/Expedito Mduda
Wednesday, September 22, 2010
TRUTH
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| Expedito Mduda |
Truth is a concept in philosophy that treats both the meaning of the word true and the criteria by which we judge the truth or falsity in spoken and written statements. Philosophers have attempted to answer the question “What is truth?” for thousands of years. The four main theories they have proposed to answer this question are the correspondence, pragmatic, coherence, and deflationary theories of truth.
One of the earliest versions of the correspondence theory was put forward in the 4th century bc by the Greek philosopher Plato, who sought to understand the meaning of knowledge and how it is acquired. Plato wished to distinguish between true belief and false belief. He proposed a theory based on intuitive recognition that true statements correspond to the facts—that is, agree with reality—while false statements do not. In Plato’s example, the sentence “Theaetetus flies” can be true only if the world contains the fact that Theaetetus flies. However, Plato—and much later, 20th-century British philosopher Bertrand Russell—recognized this theory as unsatisfactory because it did not allow for false belief. Both Plato and Russell reasoned that if a belief is false because there is no fact to which it corresponds, it would then be a belief about nothing and so not a belief at all. Each then speculated that the grammar of a sentence could offer a way around this problem. A sentence can be about something (the person Theaetetus), yet false (flying is not true of Theaetetus). But how, they asked, are the parts of a sentence related to reality? One suggestion, proposed by 20th-century philosopher Ludwig Wittgenstein, is that the parts of a sentence relate to the objects they describe in much the same way that the parts of a picture relate to the objects pictured. Once again, however, false sentences pose a problem: If a false sentence pictures nothing, there can be no meaning in the sentence.
In the late 19th-century American philosopher Charles S. Peirce offered another answer to the question “What is truth?” He asserted that truth is that which experts will agree upon when their investigations are final. Many pragmatists such as Peirce claim that the truth of our ideas must be tested through practice. Some pragmatists have gone so far as to question the usefulness of the idea of truth, arguing that in evaluating our beliefs we should rather pay attention to the consequences that our beliefs may have. However, critics of the pragmatic theory are concerned that we would have no knowledge because we do not know which set of beliefs will ultimately be agreed upon; nor are there sets of beliefs that are useful in every context.
A third theory of truth, the coherence theory, also concerns the meaning of knowledge. Coherence theorists have claimed that a set of beliefs is true if the beliefs are comprehensive—that is, they cover everything—and do not contradict each other.
Other philosophers dismiss the question “What is truth?” with the observation that attaching the claim “it is true that” to a sentence adds no meaning. However, these theorists, who have proposed what are known as deflationary theories of truth, do not dismiss such talk about truth as useless. They agree that there are contexts in which a sentence such as “it is true that the book is blue” can have a different impact than the shorter statement “the book is blue.” More importantly, use of the word true is essential when making a general claim about everything, nothing, or something, as in the statement “most of what he says is true.”
NCHI YETU
Ndugu zangu Watanzania, wapenda maendeleo wote, mwasisi wa taifa hili walimu Julius Kambarage Nyerere alipokuwa akiwahutubia waandishi wa habari wa hapa nchini wa kigeni Machi 14, 1995, alishutumu sana serikali ya aliyekuwa Rais wa nchi wakati huo, Rais Alli Hassan Mwinyi, kwa sababu ya ufisadi na uvunjaji wa katiba ya nchi.
Katika hotuba yake ambayo aliitoa katika hotel ya kimataifa ya Kilimanjaro, mwalimu alishutumu serikali ya mrithi wake Mwinyi kwa kufumbia macho suala la udini na ukabila, na kudiriki kuwaasa Watanzania kuwa makini katika kuchagua serikali mpya ambapo ilikuwa imesalia miezi saba tu kufikia uchaguzi mkuu.
Mwalimu aliendelea kuonya kuwa ikiwa Watanzania watakubali kuendekeza udhaifu wa aina hii, basi muungano wetu utakuwa hatarini na kupelekea kutetereka kwa amani nchini.
Aliwatatahadharisha Watanzania kwamba wamchague mtu mwenye uwezo wa kurekebisha mambo, na kuirudisha nchi katika mstari ulionyooka.
Je, Watanzania wenzangu, leo sisi tunasemaje? Mambo yote yapo swari? Kama kuna shida yoyote, basi huu ni muda mzuri wa kutumia kura yako kuondoa kasoro yoyote katika uongozi unaofuata sasa. Tuwanyime kura wote wale ambao ni wabinafsi, mafisadi na wasiowatakia mema Watanzania.Leo hii mwalimu angekuwepo angesema mengi zaidi maana nchi yetu sasa imetumbukia kubaya.
Mijadala bungeni imejaa masuala ya ufisadi. Mafisadi hawa tumewachagua sisi wenyewe. Mimi nafikiri hakuna haja tena ya kuchagua watu wanaonuka uchafu huo.
Katika hotuba yake ambayo aliitoa katika hotel ya kimataifa ya Kilimanjaro, mwalimu alishutumu serikali ya mrithi wake Mwinyi kwa kufumbia macho suala la udini na ukabila, na kudiriki kuwaasa Watanzania kuwa makini katika kuchagua serikali mpya ambapo ilikuwa imesalia miezi saba tu kufikia uchaguzi mkuu.
Mwalimu aliendelea kuonya kuwa ikiwa Watanzania watakubali kuendekeza udhaifu wa aina hii, basi muungano wetu utakuwa hatarini na kupelekea kutetereka kwa amani nchini.
Aliwatatahadharisha Watanzania kwamba wamchague mtu mwenye uwezo wa kurekebisha mambo, na kuirudisha nchi katika mstari ulionyooka.
Je, Watanzania wenzangu, leo sisi tunasemaje? Mambo yote yapo swari? Kama kuna shida yoyote, basi huu ni muda mzuri wa kutumia kura yako kuondoa kasoro yoyote katika uongozi unaofuata sasa. Tuwanyime kura wote wale ambao ni wabinafsi, mafisadi na wasiowatakia mema Watanzania.Leo hii mwalimu angekuwepo angesema mengi zaidi maana nchi yetu sasa imetumbukia kubaya.
Mijadala bungeni imejaa masuala ya ufisadi. Mafisadi hawa tumewachagua sisi wenyewe. Mimi nafikiri hakuna haja tena ya kuchagua watu wanaonuka uchafu huo.
Monday, September 13, 2010
KUMBE TUAMKE
Zamani sana nilifikiri kila anayegombea uongozi ni mtu anayetaka kutumikia wananchi. Sasa ni mtu mzima nimeelewa kuwa watu wengi wanagombea uongozi kutafuta maslahi binafsi.
Kwa mtu wa kawaida inakuwa ngumu kuingia akilini kwamba mgombea anakuja na kuahidi kufanya mambo fulani katika kipindi chake cha uongozi, lakini anapopata haonekani tena mpaka siku atakapoona siku za uongozi wake zinafika ukingoni.
Ndugu, nchi hii ni yetu. Tuamke tuchague viongozi wanaoweza kutupeleka kule tunakotaka kwenda! Hatuwataki viongozi walafi, wanaotaka kulimbikiza mali wakati wananchi wanakufa njaa, wanakosa elimu, huduma za afya na mengineyo!
TUAMKE!!!!
Kwa mtu wa kawaida inakuwa ngumu kuingia akilini kwamba mgombea anakuja na kuahidi kufanya mambo fulani katika kipindi chake cha uongozi, lakini anapopata haonekani tena mpaka siku atakapoona siku za uongozi wake zinafika ukingoni.
Ndugu, nchi hii ni yetu. Tuamke tuchague viongozi wanaoweza kutupeleka kule tunakotaka kwenda! Hatuwataki viongozi walafi, wanaotaka kulimbikiza mali wakati wananchi wanakufa njaa, wanakosa elimu, huduma za afya na mengineyo!
TUAMKE!!!!
Saturday, September 4, 2010
AFTER 31st OCTOBER
I am sorry for all those who have lost. It's an experience I (you) never had
Margaret Thatcher (1925 - )
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Margaret Thatcher (1925 - )
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Friday, September 3, 2010
TUNADANGANYANA SANA
Habari ndugu zangu Watanzania wenzangu mliopendelewa kwani mmejaliwa maliasili nyingi sana na MWENYE-MUNGU. Hivi zamani hapo wakubwa zetu walipokuwa bado wapo shule walipokuwa wanafanya kazi za mikono huko shuleni walipungukiwa au walipata maarifa zaidi?
Siku hizi watoto wakifundishwa kazi za mikono shuleni wanasema wanaonewa maana wanasema hawakufika shule kufanya kazi za mikono,
Lakini pia wakiachwa wasome, hawasomi maana wanaishia kusema wanatafuta "credit". Ndugu zanguni, naomba sana tukae chini tuone ni aina gani ya kizazi tunataka kujenga. Tujiulize ni maarifa gani tungependa tupate.
Mimi nafikiri mtoto anapomaliza darasa la saba awe na uwezo wa kuzalisha shambani au katika sekta yoyote anayo bahatika kuwa nayo. Kama tutaacha watoto hawa wamalize shule wakati hawaelewi hata namna ya kutengeneza mahali pa kupanda sukuma wiki, tunatengeza bomu la nyuklia.
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Siku hizi watoto wakifundishwa kazi za mikono shuleni wanasema wanaonewa maana wanasema hawakufika shule kufanya kazi za mikono,
Lakini pia wakiachwa wasome, hawasomi maana wanaishia kusema wanatafuta "credit". Ndugu zanguni, naomba sana tukae chini tuone ni aina gani ya kizazi tunataka kujenga. Tujiulize ni maarifa gani tungependa tupate.
Mimi nafikiri mtoto anapomaliza darasa la saba awe na uwezo wa kuzalisha shambani au katika sekta yoyote anayo bahatika kuwa nayo. Kama tutaacha watoto hawa wamalize shule wakati hawaelewi hata namna ya kutengeneza mahali pa kupanda sukuma wiki, tunatengeza bomu la nyuklia.
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SIFA ZA ANAYETAKIWA KUTUONGOZA WATANZANIA
Ndugu zangu, hivi ni zipi sifa za kiongozi tunayemtaka?
Mimi nafikiri kiongozi anayetakiwa Tanzania ni yule anayetanguliza maslahi ya wananchi mbele. Siyo yule anayefikiri kulimbikiza mali wakati wananchi wake wanahangaika.
Ndugu wananchi wenzangu, hivi sisi ni vipofu kiasi kwamba tunaweza kumchagua mtu kwa sababu labda wakati wa kukampeni alikuja na ngoma za kienyeji au palikuwa na mdundiko? Hapana, sisi si vipofu kiasi hicho! Macho yetu yasiwe kifuani, yawe kichwani.
Kwani mnataka nani awaongoze? Si yule aliyefanya mengi kuwatetea wanyonge! Hivi ndugu zangu kuna haja sana ya kuambiwa nani kavulunda na nani kaonekana anaweza akafanya zaidi?
Ombi langu kwa Watanzania wapenda nchi yao, ni kuchagua viongozi wachapa kazi watakao tetea maslahi yetu siyo wanaojaza matumbo yao bila kujali wengine wanakufa au wanaishi maisha ya ajabu sababu tu miundombinu ya uchumi hairuhusu maendeleo.
Mimi nafikiri kiongozi anayetakiwa Tanzania ni yule anayetanguliza maslahi ya wananchi mbele. Siyo yule anayefikiri kulimbikiza mali wakati wananchi wake wanahangaika.
Ndugu wananchi wenzangu, hivi sisi ni vipofu kiasi kwamba tunaweza kumchagua mtu kwa sababu labda wakati wa kukampeni alikuja na ngoma za kienyeji au palikuwa na mdundiko? Hapana, sisi si vipofu kiasi hicho! Macho yetu yasiwe kifuani, yawe kichwani.
Kwani mnataka nani awaongoze? Si yule aliyefanya mengi kuwatetea wanyonge! Hivi ndugu zangu kuna haja sana ya kuambiwa nani kavulunda na nani kaonekana anaweza akafanya zaidi?
Ombi langu kwa Watanzania wapenda nchi yao, ni kuchagua viongozi wachapa kazi watakao tetea maslahi yetu siyo wanaojaza matumbo yao bila kujali wengine wanakufa au wanaishi maisha ya ajabu sababu tu miundombinu ya uchumi hairuhusu maendeleo.
Saturday, July 17, 2010
UCHAGUZI MWAKA 2010
Ndugu zangu waTanzania wapenda nchi yetu, nawaombeni sana sisi sote kwa pamoja tukumbuke kuwa mwaka huu ni mwaka wa uchaguzi mkuu.
Mstakabali wa nchi yetu ipo mikononi mwetu. Maendeleo ya nchi yetu yanatutegemea sisi.
Nawaombeni sana mkumbuke kuwa tunatakiwa tuchague viongozi watakaotufaa. Tunataka viongozi watakao kuwa chachu ya maendeleo. Viongozi wanaochukua chao mapema na kuondoka hatuwataki kabisa.
Mwaka huu ni wakati mwafaka wa kunyang'anya dhima ya uongozi tuliyowapa wale wote ambao hawajatekeleza yale waliyoahidi. Hivi jamani kuwa kiongozi ni kuwa bosi kwa wale walokupa dhamana hiyo?
Je, uongozi katika nchi yetu ni ya wale tu waliotuibia mali zetu na kujidai kuwa wao ndo watafutaji wazuri kuliko wengine?
Jamani mimi naomba tubalike wote kwa pamoja ili kuifanya nchi yetu isonge mbele. Mtu yeyote anaweza kuwa kiongozi ili mradi tu awe na nia ya kuwatumikia wananchi wenzake. Kuwa kiongozi maana yake kuwa na uwezo wa kuonesha njia na siyo kuwa na kujisikia bosi fulani.
Naombeni wananchi wenzangu tushirikiane kuwang'oa wale wote walotudanganya mwaka 2005 na tuwaweke wale tunaofikiri wana nia njema na nchi yetu na siyo wale mafisadi.
Tukumbuke kuwa uongozi siyo mali ya mtu binafsi.
Tarehe 31 -10 -2010 iwe ni siku ya mageuzi na isiwe ni siku ya kuwapa mafisadi ulaji.
Asanteni!
Mstakabali wa nchi yetu ipo mikononi mwetu. Maendeleo ya nchi yetu yanatutegemea sisi.
Nawaombeni sana mkumbuke kuwa tunatakiwa tuchague viongozi watakaotufaa. Tunataka viongozi watakao kuwa chachu ya maendeleo. Viongozi wanaochukua chao mapema na kuondoka hatuwataki kabisa.
Mwaka huu ni wakati mwafaka wa kunyang'anya dhima ya uongozi tuliyowapa wale wote ambao hawajatekeleza yale waliyoahidi. Hivi jamani kuwa kiongozi ni kuwa bosi kwa wale walokupa dhamana hiyo?
Je, uongozi katika nchi yetu ni ya wale tu waliotuibia mali zetu na kujidai kuwa wao ndo watafutaji wazuri kuliko wengine?
Jamani mimi naomba tubalike wote kwa pamoja ili kuifanya nchi yetu isonge mbele. Mtu yeyote anaweza kuwa kiongozi ili mradi tu awe na nia ya kuwatumikia wananchi wenzake. Kuwa kiongozi maana yake kuwa na uwezo wa kuonesha njia na siyo kuwa na kujisikia bosi fulani.
Naombeni wananchi wenzangu tushirikiane kuwang'oa wale wote walotudanganya mwaka 2005 na tuwaweke wale tunaofikiri wana nia njema na nchi yetu na siyo wale mafisadi.
Tukumbuke kuwa uongozi siyo mali ya mtu binafsi.
Tarehe 31 -10 -2010 iwe ni siku ya mageuzi na isiwe ni siku ya kuwapa mafisadi ulaji.
Asanteni!
Sunday, June 22, 2008
HIVI NDIVYO YALIVYO BUNGENI
Ndugu mhariri,Nafurahi kupata nafasi hii ili niandike kidogo kile ninachokiona katika bajeti iliyosomwa bungeni wiki jana.Bajeti hii imezingatia nini.Mimi nafikiri bajeti hii haikuzingatia maslahi yoyote ya Mtanzania maana inaonekana waziri mwenyewe alisoma kitu asichokifahamu mpaka pale wapinzani walipo mshtua kuwa anachosoma si kile alichokuwa amewapa katika vitabu walivyopewa wabunge kabla.Nafikiri hakukuwa na umakini wowote wakati wa maandalizi ya bajeti hiyo. Wabunge walio wengi ni wavivu hata hawapitii kuisoma waielewe ndio wapige kura za kuunga mkono bajeti hiyo. Wabunge wengi husubiri siku ya kuunga mkono bajeti waunge mkono wa "ndio mzee" ili mambo yaishe. Hawajali maslahi ya wapiga kura wao. Hii inaonekana pale mbunge wa viti maalumu anapopewa nafasi ya kuchangia halafu anasimama na kusema mbunge mwenzake ameongea kwa mbwembwe wakati umma wa Watanzania wanaona amewatetea.Mimi nafikiri Watanzania tuache kushabikia vitu tusivyovifahamu vizuri maana hali hiyo inafanya serikali itumie umbumbumbu wetu kupanga bajeti inayo mbana Mtanzania wa kawaida na kumnufaisha aliye nacho tayari.Hivi serikali inatumia kale kaaya kwenye Biblia kanakosema "Aliye nacho ataongezewa na asiye nacho atanyang'anywa hata alicho nacho?".Nashauri serikali ipange mipango inayosaidia wananchi walio wengi maana wamo katika nchi yao. Ni kweli kwamba kuna kikundi kidogo kinachofaidika na nchi hii. Pia wabunge waache ushabiki usio na maana wakae chini wachambue mambo kwa makini ndipo wapige kura ya kuunga mkono hotuba ya bajeti. Nasema hili maana ninao uhakika kuna wabunge wachache sana ambao wanaelewa maana ya kimaisha iliyomo katika bajeti hiyo.
Tuesday, June 17, 2008
WAHEHE
Ungazija wa Wanyalukolo
na Mduda Expedito
KARIBU msomaji kwa mara nyingine tena katika safu yetu ya Ndivyo Ilivyo. Wiki iliyopita tuliitambua asili ya Wahehe wenye mchanganyiko wa Uhabeshi na niliwaahidi kumalizia simulizi zao kwa kuchunguza mchanganyiko wao na kizazi cha Kingazija.
Tukiendelea na baadhi ya makundi ya Wanitole ‘Wahabeshi’ ya Wahehe, ambayo sikuyataja wiki iliyopita, ni pamoja na Vahafiwa walioishi sehemu za Kalenga, Kipagala, Kihesa, Tambalangombe, Ibanangosi, Tipingi, Ikolofya, Nyambila, Kibebe, Welu na Isanzala. Mtawala wao alikuwa Mwalyelu aliyetawala Welu hadi Pawaga ‘Mavaga’ na Mwamwano Mwansige aliyetawala Wutinde.
Majina ya watu wa kundi hili yalitokana hasa na kufa kwao kwa wingi kwa njaa na maafa, hawa ni kina Mwamugovano, Mwamaliga, Mwamukemangwa na Mwamuhesa. Husalimiana ‘kamwene hafiwa’ au ‘kamwene muponela’ ila kina Mwachaula husalimiana ‘kamwene lugome’. Vanyatengeta ni kundi lililoshi maeneo ya Uzungwa, Kitelevasi na Lundamatwe.
Hawa walikuwa ni mafundi wa kufua chuma, walioishi kwenye milima yenye asili ya milipuko ili kutafuta mchanga wenye chuma, baadhi yao ni kina Mwachusi na Mwamuvange. Salamu yao ni ‘kamwene tegeta’ ila kina Kalinga husalimiana ‘kamwene higo’, wao hawali mbawala.
Vanyakilwa ni watu walitokea Kilwa na kuishi maeneo ya Mufindi, hawa ni kina Mwalwagi na Mwakihwele, salamu yao ni ‘kamwene kilwa’. Vasavila waliishi juu ya milima ya Welu sehemu za Makungu, Magubike na Matogalu, hawa ni kina Mwamfilinge na Mwakasike. Vadongwe ni kundi lililoishi pembezoni mwa vilima katika maeneo ya Uhambingeto, Ipogolo, Nyabula na Luhota.
Wao ni mchanganyiko wa Wanitole na Wasungwa na salamu yao ni ‘kamwene huvi’. Baadhi yao ni kina Mwamuyovela, Mwamaluvanga na Mwamukakilwa. Makundi haya ya Wahehe yanadhihirisha kuwa, wao ni mchanganyiko wa vizazi vya watu wa jamii tofauti tofauti. Hebu tuone mathalan, jinsi damu ya Kingazija ilivyoingia kwa Wahehe na kuleta utawala wa Muyinga, kizazi cha kina Mkwavinyika (Mkwawa).
Wenyeji wa asili wa Iringa kabla ya Mwamuyinga kuingia na kuanza kutawala, ni Wasungwa, ukiwaacha Wanitole kwa mujibu wa historia halisi iliyovurugwa na tawala za vikundi vya hao Wanitole.
Wasungwa huishi katika safu ya milima ya Usungwa iliyopo mashariki ya mji wa Iringa. Mwamuyinga ambaye pia ana majina ya Mbunsungulu, Mwakilyemikongi, Muhumba, Mdagaluhando na Lwimato, yaliyotokana na taabu alizozipata kutoka Ukaguru hadi Mahenge, lakini jina lake halisi ni Hasani Yusufu, mjukuu wa Hasani Hasani, mtu aliyetokea Ungazija kupitia Ushelisheli hadi pwani ya Afrika ya Mashariki, akitafuta vipusa, pembe za ndovu na kufanya biashara ya utumwa kama ilivyokuwa kawaida ya Waarabu wengi wakati huo.
Alifika Kilwa Kisiwani na kushinda vita alivyopigana na kulowea huko kwa kuoa mwanamke wa Kiafrika aliyemzalia mtoto aitwaye Yusufu Hasani, aliyerithi usultani wake hapo baadaye na kumuoa mwanamke wa Kiafrika pia aliyekuwa binti Mulimba na kuzaa nae watoto wawili wa kiume, Hasani au ‘Mbunsungulu’ na Ahmad.
Yusuf Hasani aliondolewa mamlakani na kuuawa na Wareno waliokuwa wanapiga vita utumwa. Hasani ‘Mbunsungulu’ na nduguye Ahmad walikimbilia Mafia walikopendwa sana na wenyeji wa huko na walianza kutawala huko, ambako Mbunsungulu alioa.
Wakati mkewe akisubiri kujifungua, taarifa za Wareno kutaka kuwafuata na kuwaangamiza baada ya kugundua kuwa wako huko, ziliwafikia kupitia kwa mjomba wao, Malik Sud, aliyenusurika kwenye mapambano Kilwa Kisiwani. Kwa hiyo, iliwalazimu Mbunsungulu, Ahmad na mjomba wao kukimbilia Ukaguru karibu na Kilosa.
Kabla ya kuondoka, Mbunsungulu alimuusia mkewe kuwa mtoto akizaliwa aitwe Wakinakuonewa. Mbunsungulu alioa tena huko alikokimbilia na mkewe alimzalia watoto watatu, Ngulusavangi, Mufwimi na Ngwila.
Mama huyo alihama na kukimbia na watoto wake kutoka Ukaguru kuelekea Upogoroni, maeneo ya Ulanga huko Mahenge, baada ya Mbunsungulu, Ahmad na mjomba wao, kuvamiwa na Waarabu na kuuawa.
Vijana hao watatu wakaondokea kuwa wawindaji hodari sana huko walikokimbilia na walikuwa hawanywi maji ya mito, kila jioni walichimba visima. Ugomvi uliowatenganisha ulitokana na jambo hilo pamoja na kitendo cha Ngwila kutangulia kuoa kabla ya kaka zake Ngulusavangi na Mufwimi bila ya idhini yao.
Kuna habari nyingi za vijana hawa wote watatu, lakini tutajihusisha zaidi na Mufwimi ambaye uzao wake ndio ulimleta Muyinga.
Mufwimi aliendelea na uwindaji akiwa na wafuasi wake Mwilapwa, Mafumiko na Mabiki pamoja na mbwa wawili; Ludoviko na Muhepapakwima.
Alisafiri hadi Dabaga katika maeneo ya Ng’uluhe akifikia kwanza Ikombagulu alikowaacha wafuasi wake kwa muda na kuendelea mbele kuwinda katika eneo lililotawaliwa na Mwamududa. Huyu bwana alikuwa na uwezo wa kuua nyati hata kumi kwa siku, aliichoma nyama porini na kuipaka chumvi na kumtumia mtawala Mwamududa na kwa kuwa watu wa huko hawakuwa wanaijua chumvi bado, Mwamududa alipoipata nyama hiyo iliyotiwa chumvi aliiona tamu sana.
Chumvi ilimfanya Mufwimi apendwe na kupewa ruhusa ya kuwinda atakavyo na alipokaribishwa, aliomba mahala pa kulala akapewa nafasi nyumbani kwa mtawala Mwamududa. Huko alianza kufanya mapenzi ya siri na binti wa Mwamududa aliyekataa kuolewa na wanaume wengi waliojitokeza kumposa, hatimaye alimpa mimba. Alipoambiwa juu ya mimba hiyo na yule binti, aliagiza mtoto akizaliwa salama akiwa wa kiume aitwe Mwamuyinga na akiwa wa kike aitwe Semuyinga.
Mwiko wake asile funo, mnyama mdogo wa porini jamii ya mbuzi na nyakihuko, mnyama afananaye na panya. Pia asiokote kuni za mti uitwao munyatomaa na kukokea moto. Mufwimi alitoroka usiku kwa kuogopa kuuawa na Mwamududa ambaye kumbe alipopata taarifa za ujauzito wa binti yake, alifurahi sana kwa kujua kuwa sasa angeolewa kirahisi. Mufwimi hakuwarudia tena wale wafuasi wake bali aliendelea kuwinda hadi huko Itamba, Usungwa alikouawa na nyati.
Wafuasi wake walipomtafuta, walipata taarifa za kuuawa kwake huko Itamba, lakini pia walipewa taarifa ambazo Mufwimi aliwasimulia wakazi wa huko juu ya binti wa Mwamududa aliyemwacha na ujauzito wake.
Waliamua kwenda huko kwa kujifichaficha, lakini walipodhihirika, walikaribishwa vizuri na kupewa makazi na mtawala Mwamududa aliyefurahi kupata mjukuu. Huyu Mwamuyinga mtoto wa Mufwimi, chotara wa Kimanga aliyekuwa jasiri tangu ujanani, alimrithi babu yake na kuanza kutawala sehemu hiyo ya Ng’uluhe akiwa ‘Mutwa’ wa kwanza wa kabila lililotoka nje ya Tanganyika.
Ni kutokea kwa huyu Muyinga wa kwanza ndipo ulifuatia mfululizo wa vizazi kupitia kwa watoto waliozaliwa, ambapo Maliga alimzaa Mudegela aliyemzaa Kilonge aliyemzaa Ngawona Lupembe aliyeuawa na mdogo wake Munyigumba, ambaye alianza kuitanua himaya ya Uhehe baada ya kushika utawala mnamo mwaka 1870.
Huyu aliwashinda kivita wababe wa Kinitole na kuyaunganisha makabila ya Iringa, watu waliokuja kuitwa Wahehe na wakoloni hapo baadaye kutokana na mlio wao wa kivita wanapotupa mikuki kwa kusema he he he! wakiashiria hatari.
Kutoka Mutwa huyu ndipo alifuatia kutawala Mukwavinyika, mtoto wa pili wa Munyigumba, ambaye jina lake mtawala huyu liliwashinda wakoloni kulitamka na hivyo kufupisha kwa kutamka Mkwawa.
Mkwavinyika alianza kutawala akiwa na miaka 19 na aliyapiga vita makabila yote yaliyozunguka himaya yake na kuwashinda watu kama kina Chabuluma, Mtwa wa Wangoni na Merere, shemeji wa Mtwa wa Wasangu. Mukwavinyika alipigana pia na wakoloni wa Kijerumani.
Msomaji, simulizi hizi za Wahehe ni ndefu sana na zenye mambo mengi mno, ikiwemo kujipa majina ya kujitapa kulikofanywa kwa idhini ya Mutwa baada ya kutenda matendo makuu, ushujaa wa kutupa mikuki, uwezo wa mbio za kufukuza maadui, dawa za ushindi wa vita nakadhalika. Kwa sasa hapa panatosha kumalizia simulizi hizi za Wahehe.
na Mduda Expedito
KARIBU msomaji kwa mara nyingine tena katika safu yetu ya Ndivyo Ilivyo. Wiki iliyopita tuliitambua asili ya Wahehe wenye mchanganyiko wa Uhabeshi na niliwaahidi kumalizia simulizi zao kwa kuchunguza mchanganyiko wao na kizazi cha Kingazija.
Tukiendelea na baadhi ya makundi ya Wanitole ‘Wahabeshi’ ya Wahehe, ambayo sikuyataja wiki iliyopita, ni pamoja na Vahafiwa walioishi sehemu za Kalenga, Kipagala, Kihesa, Tambalangombe, Ibanangosi, Tipingi, Ikolofya, Nyambila, Kibebe, Welu na Isanzala. Mtawala wao alikuwa Mwalyelu aliyetawala Welu hadi Pawaga ‘Mavaga’ na Mwamwano Mwansige aliyetawala Wutinde.
Majina ya watu wa kundi hili yalitokana hasa na kufa kwao kwa wingi kwa njaa na maafa, hawa ni kina Mwamugovano, Mwamaliga, Mwamukemangwa na Mwamuhesa. Husalimiana ‘kamwene hafiwa’ au ‘kamwene muponela’ ila kina Mwachaula husalimiana ‘kamwene lugome’. Vanyatengeta ni kundi lililoshi maeneo ya Uzungwa, Kitelevasi na Lundamatwe.
Hawa walikuwa ni mafundi wa kufua chuma, walioishi kwenye milima yenye asili ya milipuko ili kutafuta mchanga wenye chuma, baadhi yao ni kina Mwachusi na Mwamuvange. Salamu yao ni ‘kamwene tegeta’ ila kina Kalinga husalimiana ‘kamwene higo’, wao hawali mbawala.
Vanyakilwa ni watu walitokea Kilwa na kuishi maeneo ya Mufindi, hawa ni kina Mwalwagi na Mwakihwele, salamu yao ni ‘kamwene kilwa’. Vasavila waliishi juu ya milima ya Welu sehemu za Makungu, Magubike na Matogalu, hawa ni kina Mwamfilinge na Mwakasike. Vadongwe ni kundi lililoishi pembezoni mwa vilima katika maeneo ya Uhambingeto, Ipogolo, Nyabula na Luhota.
Wao ni mchanganyiko wa Wanitole na Wasungwa na salamu yao ni ‘kamwene huvi’. Baadhi yao ni kina Mwamuyovela, Mwamaluvanga na Mwamukakilwa. Makundi haya ya Wahehe yanadhihirisha kuwa, wao ni mchanganyiko wa vizazi vya watu wa jamii tofauti tofauti. Hebu tuone mathalan, jinsi damu ya Kingazija ilivyoingia kwa Wahehe na kuleta utawala wa Muyinga, kizazi cha kina Mkwavinyika (Mkwawa).
Wenyeji wa asili wa Iringa kabla ya Mwamuyinga kuingia na kuanza kutawala, ni Wasungwa, ukiwaacha Wanitole kwa mujibu wa historia halisi iliyovurugwa na tawala za vikundi vya hao Wanitole.
Wasungwa huishi katika safu ya milima ya Usungwa iliyopo mashariki ya mji wa Iringa. Mwamuyinga ambaye pia ana majina ya Mbunsungulu, Mwakilyemikongi, Muhumba, Mdagaluhando na Lwimato, yaliyotokana na taabu alizozipata kutoka Ukaguru hadi Mahenge, lakini jina lake halisi ni Hasani Yusufu, mjukuu wa Hasani Hasani, mtu aliyetokea Ungazija kupitia Ushelisheli hadi pwani ya Afrika ya Mashariki, akitafuta vipusa, pembe za ndovu na kufanya biashara ya utumwa kama ilivyokuwa kawaida ya Waarabu wengi wakati huo.
Alifika Kilwa Kisiwani na kushinda vita alivyopigana na kulowea huko kwa kuoa mwanamke wa Kiafrika aliyemzalia mtoto aitwaye Yusufu Hasani, aliyerithi usultani wake hapo baadaye na kumuoa mwanamke wa Kiafrika pia aliyekuwa binti Mulimba na kuzaa nae watoto wawili wa kiume, Hasani au ‘Mbunsungulu’ na Ahmad.
Yusuf Hasani aliondolewa mamlakani na kuuawa na Wareno waliokuwa wanapiga vita utumwa. Hasani ‘Mbunsungulu’ na nduguye Ahmad walikimbilia Mafia walikopendwa sana na wenyeji wa huko na walianza kutawala huko, ambako Mbunsungulu alioa.
Wakati mkewe akisubiri kujifungua, taarifa za Wareno kutaka kuwafuata na kuwaangamiza baada ya kugundua kuwa wako huko, ziliwafikia kupitia kwa mjomba wao, Malik Sud, aliyenusurika kwenye mapambano Kilwa Kisiwani. Kwa hiyo, iliwalazimu Mbunsungulu, Ahmad na mjomba wao kukimbilia Ukaguru karibu na Kilosa.
Kabla ya kuondoka, Mbunsungulu alimuusia mkewe kuwa mtoto akizaliwa aitwe Wakinakuonewa. Mbunsungulu alioa tena huko alikokimbilia na mkewe alimzalia watoto watatu, Ngulusavangi, Mufwimi na Ngwila.
Mama huyo alihama na kukimbia na watoto wake kutoka Ukaguru kuelekea Upogoroni, maeneo ya Ulanga huko Mahenge, baada ya Mbunsungulu, Ahmad na mjomba wao, kuvamiwa na Waarabu na kuuawa.
Vijana hao watatu wakaondokea kuwa wawindaji hodari sana huko walikokimbilia na walikuwa hawanywi maji ya mito, kila jioni walichimba visima. Ugomvi uliowatenganisha ulitokana na jambo hilo pamoja na kitendo cha Ngwila kutangulia kuoa kabla ya kaka zake Ngulusavangi na Mufwimi bila ya idhini yao.
Kuna habari nyingi za vijana hawa wote watatu, lakini tutajihusisha zaidi na Mufwimi ambaye uzao wake ndio ulimleta Muyinga.
Mufwimi aliendelea na uwindaji akiwa na wafuasi wake Mwilapwa, Mafumiko na Mabiki pamoja na mbwa wawili; Ludoviko na Muhepapakwima.
Alisafiri hadi Dabaga katika maeneo ya Ng’uluhe akifikia kwanza Ikombagulu alikowaacha wafuasi wake kwa muda na kuendelea mbele kuwinda katika eneo lililotawaliwa na Mwamududa. Huyu bwana alikuwa na uwezo wa kuua nyati hata kumi kwa siku, aliichoma nyama porini na kuipaka chumvi na kumtumia mtawala Mwamududa na kwa kuwa watu wa huko hawakuwa wanaijua chumvi bado, Mwamududa alipoipata nyama hiyo iliyotiwa chumvi aliiona tamu sana.
Chumvi ilimfanya Mufwimi apendwe na kupewa ruhusa ya kuwinda atakavyo na alipokaribishwa, aliomba mahala pa kulala akapewa nafasi nyumbani kwa mtawala Mwamududa. Huko alianza kufanya mapenzi ya siri na binti wa Mwamududa aliyekataa kuolewa na wanaume wengi waliojitokeza kumposa, hatimaye alimpa mimba. Alipoambiwa juu ya mimba hiyo na yule binti, aliagiza mtoto akizaliwa salama akiwa wa kiume aitwe Mwamuyinga na akiwa wa kike aitwe Semuyinga.
Mwiko wake asile funo, mnyama mdogo wa porini jamii ya mbuzi na nyakihuko, mnyama afananaye na panya. Pia asiokote kuni za mti uitwao munyatomaa na kukokea moto. Mufwimi alitoroka usiku kwa kuogopa kuuawa na Mwamududa ambaye kumbe alipopata taarifa za ujauzito wa binti yake, alifurahi sana kwa kujua kuwa sasa angeolewa kirahisi. Mufwimi hakuwarudia tena wale wafuasi wake bali aliendelea kuwinda hadi huko Itamba, Usungwa alikouawa na nyati.
Wafuasi wake walipomtafuta, walipata taarifa za kuuawa kwake huko Itamba, lakini pia walipewa taarifa ambazo Mufwimi aliwasimulia wakazi wa huko juu ya binti wa Mwamududa aliyemwacha na ujauzito wake.
Waliamua kwenda huko kwa kujifichaficha, lakini walipodhihirika, walikaribishwa vizuri na kupewa makazi na mtawala Mwamududa aliyefurahi kupata mjukuu. Huyu Mwamuyinga mtoto wa Mufwimi, chotara wa Kimanga aliyekuwa jasiri tangu ujanani, alimrithi babu yake na kuanza kutawala sehemu hiyo ya Ng’uluhe akiwa ‘Mutwa’ wa kwanza wa kabila lililotoka nje ya Tanganyika.
Ni kutokea kwa huyu Muyinga wa kwanza ndipo ulifuatia mfululizo wa vizazi kupitia kwa watoto waliozaliwa, ambapo Maliga alimzaa Mudegela aliyemzaa Kilonge aliyemzaa Ngawona Lupembe aliyeuawa na mdogo wake Munyigumba, ambaye alianza kuitanua himaya ya Uhehe baada ya kushika utawala mnamo mwaka 1870.
Huyu aliwashinda kivita wababe wa Kinitole na kuyaunganisha makabila ya Iringa, watu waliokuja kuitwa Wahehe na wakoloni hapo baadaye kutokana na mlio wao wa kivita wanapotupa mikuki kwa kusema he he he! wakiashiria hatari.
Kutoka Mutwa huyu ndipo alifuatia kutawala Mukwavinyika, mtoto wa pili wa Munyigumba, ambaye jina lake mtawala huyu liliwashinda wakoloni kulitamka na hivyo kufupisha kwa kutamka Mkwawa.
Mkwavinyika alianza kutawala akiwa na miaka 19 na aliyapiga vita makabila yote yaliyozunguka himaya yake na kuwashinda watu kama kina Chabuluma, Mtwa wa Wangoni na Merere, shemeji wa Mtwa wa Wasangu. Mukwavinyika alipigana pia na wakoloni wa Kijerumani.
Msomaji, simulizi hizi za Wahehe ni ndefu sana na zenye mambo mengi mno, ikiwemo kujipa majina ya kujitapa kulikofanywa kwa idhini ya Mutwa baada ya kutenda matendo makuu, ushujaa wa kutupa mikuki, uwezo wa mbio za kufukuza maadui, dawa za ushindi wa vita nakadhalika. Kwa sasa hapa panatosha kumalizia simulizi hizi za Wahehe.
GOOD GOVERNANCE
Good governance
This article does not cite any references or sources. (November 2007)Please help improve this article by adding citations to reliable sources. Unverifiable material may be challenged and removed.
The terms governance and good governance are increasingly being used in development literature. Governance describes the process of decision-making and the process by which decisions are implemented (or not implemented). Hereby, public institutions conduct public affairs, manage public resources, and guarantee the realization of human rights. Good governance accomplishes this in a manner essentially free of abuse and corruption, and with due regard for the rule of law.
Good governance defines an ideal which is difficult to achieve in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal. Major donors and international financial institutions, like the IMF or World Bank, are increasingly basing their aid and loans on the condition that reforms ensuring good governance are undertaken.
Good governance can be understood as a set of 8 major characteristics:
participation,
rule of law,
transparency,
responsiveness,
consensus orientation,
equity and inclusiveness,
effectiveness and efficiency
accountability.
These characteristics assure that
corruption is minimized,
the views of minorities are taken into account and
that the voices of the most vulnerable in society are heard in decision-making
Participation
Participation by both men and women.
Participation could be either direct or through legitimate intermediate institutions or representatives.
Participation also means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially.
Full protection of human rights, particularly those of minorities.
It also means independent judiciary and an impartial and incorruptible police force.
Transparency
Decisions taken and their enforcement are done in a manner that follows rules and regulations.
Information is freely available and directly accessible to those who will be affected by such decisions and their enforcement.
Responsiveness
Institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus orientation
Need of mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved.
It also requires a long-term perspective for sustainable human development and how to achieve the goals of such development.
Equity and inclusiveness
Ensuring that all members of society feel that they have a stake in it and do not feel excluded from the mainstream.
This requires all groups, and especially the most vulnerable to have opportunities to maintain or improve their well being.
Effectiveness and efficiency
Processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal.
It also means sustainable use of natural resources and the protection of the environment.
Accountability
Governmental institutions as well as the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders.
In general organizations and institutions are accountable to those who will be affected by decisions or actions.
A basic practical example of good governance would be where a member of a committee, with a vested interest in a topic being discussed at committee, would absent themselves from the discussion and not attempt to exert influence. See also Ethics in Public Office and Due Diligence.
WHAT IS GOOD GOVERNANCE?
Recently the terms "governance" and "good governance" are being increasingly used in development literature. Bad governance is being increasingly regarded as one of the root causes of all evil within our societies. Major donors and international financial institutions are increasingly basing their aid and loans on the condition that reforms that ensure "good governance" are undertaken.
This article tries to explain, as simply as possible, what "governance" and "good governance" means.
GOVERNANCE
The concept of "governance" is not new. It is as old as human civilization. Simply put "governance" means: the process of decision-making and the process by which decisions are implemented (or not implemented). Governance can be used in several contexts such as corporate governance, international governance, national governance and local governance.
Since governance is the process of decision-making and the process by which decisions are implemented, an analysis of governance focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision.
Government is one of the actors in governance. Other actors involved in governance vary depending on the level of government that is under discussion. In rural areas, for example, other actors may include influential land lords, associations of peasant farmers, cooperatives, NGOs, research institutes, religious leaders, finance institutions political parties, the military etc. The situation in urban areas is much more complex. Figure 1 provides the interconnections between actors involved in urban governance. At the national level, in addition to the above actors, media, lobbyists, international donors, multi-national corporations, etc. may play a role in decision-making or in influencing the decision-making process.
All actors other than government and the military are grouped together as part of the "civil society." In some countries in addition to the civil society, organized crime syndicates also influence decision-making, particularly in urban areas and at the national level.
Similarly formal government structures are one means by which decisions are arrived at and implemented. At the national level, informal decision-making structures, such as "kitchen cabinets" or informal advisors may exist. In urban areas, organized crime syndicates such as the "land Mafia" may influence decision-making. In some rural areas locally powerful families may make or influence decision-making. Such, informal decision-making is often the result of corrupt practices or leads to corrupt practices.
Figure 1: Urban actors
GOOD GOVERNANCE
Good governance has 8 major characteristics. It is participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account and that the voices of the most vulnerable in society are heard in decision-making. It is also responsive to the present and future needs of society.
Figure 2: Characteristics of good governance
Participation
Participation by both men and women is a key cornerstone of good governance. Participation could be either direct or through legitimate intermediate institutions or representatives. It is important to point out that representative democracy does not necessarily mean that the concerns of the most vulnerable in society would be taken into consideration in decision making. Participation needs to be informed and organized. This means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially. It also requires full protection of human rights, particularly those of minorities. Impartial enforcement of laws requires an independent judiciary and an impartial and incorruptible police force.
Transparency
Transparency means that decisions taken and their enforcement are done in a manner that follows rules and regulations. It also means that information is freely available and directly accessible to those who will be affected by such decisions and their enforcement. It also means that enough information is provided and that it is provided in easily understandable forms and media.
Responsiveness
Good governance requires that institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus oriented
There are several actors and as many view points in a given society. Good governance requires mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved. It also requires a broad and long-term perspective on what is needed for sustainable human development and how to achieve the goals of such development. This can only result from an understanding of the historical, cultural and social contexts of a given society or community.
Equity and inclusiveness
A society’s well being depends on ensuring that all its members feel that they have a stake in it and do not feel excluded from the mainstream of society. This requires all groups, but particularly the most vulnerable, have opportunities to improve or maintain their well being.
Effectiveness and efficiency
Good governance means that processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal. The concept of efficiency in the context of good governance also covers the sustainable use of natural resources and the protection of the environment.
Accountability
Accountability is a key requirement of good governance. Not only governmental institutions but also the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders. Who is accountable to whom varies depending on whether decisions or actions taken are internal or external to an organization or institution. In general an organization or an institution is accountable to those who will be affected by its decisions or actions. Accountability cannot be enforced without transparency and the rule of law.
CONCLUSION
From the above discussion it should be clear that good governance is an ideal which is difficult to achieve in its totality. Very few countries and societies have come close to achieving good governance in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal with the aim of making it a reality.
Good governance
What is good governance?
Governance is the process whereby public institutions conduct public affairs, manage public resources, and guarantee the realization of human rights. Good governance accomplishes this in a manner essentially free of abuse and corruption, and with due regard for the rule of law. read more>>
Good governance at the national level
There is a wealth of UN human rights standards of direct relevance and applicability to questions of good governance. read more>>
Good governance at the international level
In a globalizing world, national and international governance are inextricably linked. International institutions of governance will be in a better position to respond to the needs of the developing world once national institutions meet the test of good governance.read more>>
OHCHR and good governance
As mandated by the General Assembly, OHCHR is the UN’s system-wide focal point for human rights, democracy and the rule of law. Under the Secretary-General’s reform programme launched in 1997, OHCHR has also been charged with facilitating the mainstreaming of human rights in United Nations development programming. read more>>
Assistance for good governance
In 2000, policy measures, core elements and areas of programmatic collaboration for the United Nations system were established.
This article does not cite any references or sources. (November 2007)Please help improve this article by adding citations to reliable sources. Unverifiable material may be challenged and removed.
The terms governance and good governance are increasingly being used in development literature. Governance describes the process of decision-making and the process by which decisions are implemented (or not implemented). Hereby, public institutions conduct public affairs, manage public resources, and guarantee the realization of human rights. Good governance accomplishes this in a manner essentially free of abuse and corruption, and with due regard for the rule of law.
Good governance defines an ideal which is difficult to achieve in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal. Major donors and international financial institutions, like the IMF or World Bank, are increasingly basing their aid and loans on the condition that reforms ensuring good governance are undertaken.
Good governance can be understood as a set of 8 major characteristics:
participation,
rule of law,
transparency,
responsiveness,
consensus orientation,
equity and inclusiveness,
effectiveness and efficiency
accountability.
These characteristics assure that
corruption is minimized,
the views of minorities are taken into account and
that the voices of the most vulnerable in society are heard in decision-making
Participation
Participation by both men and women.
Participation could be either direct or through legitimate intermediate institutions or representatives.
Participation also means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially.
Full protection of human rights, particularly those of minorities.
It also means independent judiciary and an impartial and incorruptible police force.
Transparency
Decisions taken and their enforcement are done in a manner that follows rules and regulations.
Information is freely available and directly accessible to those who will be affected by such decisions and their enforcement.
Responsiveness
Institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus orientation
Need of mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved.
It also requires a long-term perspective for sustainable human development and how to achieve the goals of such development.
Equity and inclusiveness
Ensuring that all members of society feel that they have a stake in it and do not feel excluded from the mainstream.
This requires all groups, and especially the most vulnerable to have opportunities to maintain or improve their well being.
Effectiveness and efficiency
Processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal.
It also means sustainable use of natural resources and the protection of the environment.
Accountability
Governmental institutions as well as the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders.
In general organizations and institutions are accountable to those who will be affected by decisions or actions.
A basic practical example of good governance would be where a member of a committee, with a vested interest in a topic being discussed at committee, would absent themselves from the discussion and not attempt to exert influence. See also Ethics in Public Office and Due Diligence.
WHAT IS GOOD GOVERNANCE?
Recently the terms "governance" and "good governance" are being increasingly used in development literature. Bad governance is being increasingly regarded as one of the root causes of all evil within our societies. Major donors and international financial institutions are increasingly basing their aid and loans on the condition that reforms that ensure "good governance" are undertaken.
This article tries to explain, as simply as possible, what "governance" and "good governance" means.
GOVERNANCE
The concept of "governance" is not new. It is as old as human civilization. Simply put "governance" means: the process of decision-making and the process by which decisions are implemented (or not implemented). Governance can be used in several contexts such as corporate governance, international governance, national governance and local governance.
Since governance is the process of decision-making and the process by which decisions are implemented, an analysis of governance focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision.
Government is one of the actors in governance. Other actors involved in governance vary depending on the level of government that is under discussion. In rural areas, for example, other actors may include influential land lords, associations of peasant farmers, cooperatives, NGOs, research institutes, religious leaders, finance institutions political parties, the military etc. The situation in urban areas is much more complex. Figure 1 provides the interconnections between actors involved in urban governance. At the national level, in addition to the above actors, media, lobbyists, international donors, multi-national corporations, etc. may play a role in decision-making or in influencing the decision-making process.
All actors other than government and the military are grouped together as part of the "civil society." In some countries in addition to the civil society, organized crime syndicates also influence decision-making, particularly in urban areas and at the national level.
Similarly formal government structures are one means by which decisions are arrived at and implemented. At the national level, informal decision-making structures, such as "kitchen cabinets" or informal advisors may exist. In urban areas, organized crime syndicates such as the "land Mafia" may influence decision-making. In some rural areas locally powerful families may make or influence decision-making. Such, informal decision-making is often the result of corrupt practices or leads to corrupt practices.
Figure 1: Urban actors
GOOD GOVERNANCE
Good governance has 8 major characteristics. It is participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account and that the voices of the most vulnerable in society are heard in decision-making. It is also responsive to the present and future needs of society.
Figure 2: Characteristics of good governance
Participation
Participation by both men and women is a key cornerstone of good governance. Participation could be either direct or through legitimate intermediate institutions or representatives. It is important to point out that representative democracy does not necessarily mean that the concerns of the most vulnerable in society would be taken into consideration in decision making. Participation needs to be informed and organized. This means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially. It also requires full protection of human rights, particularly those of minorities. Impartial enforcement of laws requires an independent judiciary and an impartial and incorruptible police force.
Transparency
Transparency means that decisions taken and their enforcement are done in a manner that follows rules and regulations. It also means that information is freely available and directly accessible to those who will be affected by such decisions and their enforcement. It also means that enough information is provided and that it is provided in easily understandable forms and media.
Responsiveness
Good governance requires that institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus oriented
There are several actors and as many view points in a given society. Good governance requires mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved. It also requires a broad and long-term perspective on what is needed for sustainable human development and how to achieve the goals of such development. This can only result from an understanding of the historical, cultural and social contexts of a given society or community.
Equity and inclusiveness
A society’s well being depends on ensuring that all its members feel that they have a stake in it and do not feel excluded from the mainstream of society. This requires all groups, but particularly the most vulnerable, have opportunities to improve or maintain their well being.
Effectiveness and efficiency
Good governance means that processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal. The concept of efficiency in the context of good governance also covers the sustainable use of natural resources and the protection of the environment.
Accountability
Accountability is a key requirement of good governance. Not only governmental institutions but also the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders. Who is accountable to whom varies depending on whether decisions or actions taken are internal or external to an organization or institution. In general an organization or an institution is accountable to those who will be affected by its decisions or actions. Accountability cannot be enforced without transparency and the rule of law.
CONCLUSION
From the above discussion it should be clear that good governance is an ideal which is difficult to achieve in its totality. Very few countries and societies have come close to achieving good governance in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal with the aim of making it a reality.
Good governance
What is good governance?
Governance is the process whereby public institutions conduct public affairs, manage public resources, and guarantee the realization of human rights. Good governance accomplishes this in a manner essentially free of abuse and corruption, and with due regard for the rule of law. read more>>
Good governance at the national level
There is a wealth of UN human rights standards of direct relevance and applicability to questions of good governance. read more>>
Good governance at the international level
In a globalizing world, national and international governance are inextricably linked. International institutions of governance will be in a better position to respond to the needs of the developing world once national institutions meet the test of good governance.read more>>
OHCHR and good governance
As mandated by the General Assembly, OHCHR is the UN’s system-wide focal point for human rights, democracy and the rule of law. Under the Secretary-General’s reform programme launched in 1997, OHCHR has also been charged with facilitating the mainstreaming of human rights in United Nations development programming. read more>>
Assistance for good governance
In 2000, policy measures, core elements and areas of programmatic collaboration for the United Nations system were established.
GOOD GOVERNANCE
Good governance
This article does not cite any references or sources. (November 2007)Please help improve this article by adding citations to reliable sources. Unverifiable material may be challenged and removed.
The terms governance and good governance are increasingly being used in development literature. Governance describes the process of decision-making and the process by which decisions are implemented (or not implemented). Hereby, public institutions conduct public affairs, manage public resources, and guarantee the realization of human rights. Good governance accomplishes this in a manner essentially free of abuse and corruption, and with due regard for the rule of law.
Good governance defines an ideal which is difficult to achieve in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal. Major donors and international financial institutions, like the IMF or World Bank, are increasingly basing their aid and loans on the condition that reforms ensuring good governance are undertaken.
Good governance can be understood as a set of 8 major characteristics:
participation,
rule of law,
transparency,
responsiveness,
consensus orientation,
equity and inclusiveness,
effectiveness and efficiency
accountability.
These characteristics assure that
corruption is minimized,
the views of minorities are taken into account and
that the voices of the most vulnerable in society are heard in decision-making
Participation
Participation by both men and women.
Participation could be either direct or through legitimate intermediate institutions or representatives.
Participation also means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially.
Full protection of human rights, particularly those of minorities.
It also means independent judiciary and an impartial and incorruptible police force.
Transparency
Decisions taken and their enforcement are done in a manner that follows rules and regulations.
Information is freely available and directly accessible to those who will be affected by such decisions and their enforcement.
Responsiveness
Institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus orientation
Need of mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved.
It also requires a long-term perspective for sustainable human development and how to achieve the goals of such development.
Equity and inclusiveness
Ensuring that all members of society feel that they have a stake in it and do not feel excluded from the mainstream.
This requires all groups, and especially the most vulnerable to have opportunities to maintain or improve their well being.
Effectiveness and efficiency
Processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal.
It also means sustainable use of natural resources and the protection of the environment.
Accountability
Governmental institutions as well as the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders.
In general organizations and institutions are accountable to those who will be affected by decisions or actions.
A basic practical example of good governance would be where a member of a committee, with a vested interest in a topic being discussed at committee, would absent themselves from the discussion and not attempt to exert influence. See also Ethics in Public Office and Due Diligence.
WHAT IS GOOD GOVERNANCE?
Recently the terms "governance" and "good governance" are being increasingly used in development literature. Bad governance is being increasingly regarded as one of the root causes of all evil within our societies. Major donors and international financial institutions are increasingly basing their aid and loans on the condition that reforms that ensure "good governance" are undertaken.
This article tries to explain, as simply as possible, what "governance" and "good governance" means.
GOVERNANCE
The concept of "governance" is not new. It is as old as human civilization. Simply put "governance" means: the process of decision-making and the process by which decisions are implemented (or not implemented). Governance can be used in several contexts such as corporate governance, international governance, national governance and local governance.
Since governance is the process of decision-making and the process by which decisions are implemented, an analysis of governance focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision.
Government is one of the actors in governance. Other actors involved in governance vary depending on the level of government that is under discussion. In rural areas, for example, other actors may include influential land lords, associations of peasant farmers, cooperatives, NGOs, research institutes, religious leaders, finance institutions political parties, the military etc. The situation in urban areas is much more complex. Figure 1 provides the interconnections between actors involved in urban governance. At the national level, in addition to the above actors, media, lobbyists, international donors, multi-national corporations, etc. may play a role in decision-making or in influencing the decision-making process.
All actors other than government and the military are grouped together as part of the "civil society." In some countries in addition to the civil society, organized crime syndicates also influence decision-making, particularly in urban areas and at the national level.
Similarly formal government structures are one means by which decisions are arrived at and implemented. At the national level, informal decision-making structures, such as "kitchen cabinets" or informal advisors may exist. In urban areas, organized crime syndicates such as the "land Mafia" may influence decision-making. In some rural areas locally powerful families may make or influence decision-making. Such, informal decision-making is often the result of corrupt practices or leads to corrupt practices.
Figure 1: Urban actors
GOOD GOVERNANCE
Good governance has 8 major characteristics. It is participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account and that the voices of the most vulnerable in society are heard in decision-making. It is also responsive to the present and future needs of society.
Figure 2: Characteristics of good governance
Participation
Participation by both men and women is a key cornerstone of good governance. Participation could be either direct or through legitimate intermediate institutions or representatives. It is important to point out that representative democracy does not necessarily mean that the concerns of the most vulnerable in society would be taken into consideration in decision making. Participation needs to be informed and organized. This means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially. It also requires full protection of human rights, particularly those of minorities. Impartial enforcement of laws requires an independent judiciary and an impartial and incorruptible police force.
Transparency
Transparency means that decisions taken and their enforcement are done in a manner that follows rules and regulations. It also means that information is freely available and directly accessible to those who will be affected by such decisions and their enforcement. It also means that enough information is provided and that it is provided in easily understandable forms and media.
Responsiveness
Good governance requires that institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus oriented
There are several actors and as many view points in a given society. Good governance requires mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved. It also requires a broad and long-term perspective on what is needed for sustainable human development and how to achieve the goals of such development. This can only result from an understanding of the historical, cultural and social contexts of a given society or community.
Equity and inclusiveness
A society’s well being depends on ensuring that all its members feel that they have a stake in it and do not feel excluded from the mainstream of society. This requires all groups, but particularly the most vulnerable, have opportunities to improve or maintain their well being.
Effectiveness and efficiency
Good governance means that processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal. The concept of efficiency in the context of good governance also covers the sustainable use of natural resources and the protection of the environment.
Accountability
Accountability is a key requirement of good governance. Not only governmental institutions but also the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders. Who is accountable to whom varies depending on whether decisions or actions taken are internal or external to an organization or institution. In general an organization or an institution is accountable to those who will be affected by its decisions or actions. Accountability cannot be enforced without transparency and the rule of law.
CONCLUSION
From the above discussion it should be clear that good governance is an ideal which is difficult to achieve in its totality. Very few countries and societies have come close to achieving good governance in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal with the aim of making it a reality.
Good governance
What is good governance?
Governance is the process whereby public institutions conduct public affairs, manage public resources, and guarantee the realization of human rights. Good governance accomplishes this in a manner essentially free of abuse and corruption, and with due regard for the rule of law. read more>>
Good governance at the national level
There is a wealth of UN human rights standards of direct relevance and applicability to questions of good governance. read more>>
Good governance at the international level
In a globalizing world, national and international governance are inextricably linked. International institutions of governance will be in a better position to respond to the needs of the developing world once national institutions meet the test of good governance.read more>>
OHCHR and good governance
As mandated by the General Assembly, OHCHR is the UN’s system-wide focal point for human rights, democracy and the rule of law. Under the Secretary-General’s reform programme launched in 1997, OHCHR has also been charged with facilitating the mainstreaming of human rights in United Nations development programming. read more>>
Assistance for good governance
In 2000, policy measures, core elements and areas of programmatic collaboration for the United Nations system were established.
This article does not cite any references or sources. (November 2007)Please help improve this article by adding citations to reliable sources. Unverifiable material may be challenged and removed.
The terms governance and good governance are increasingly being used in development literature. Governance describes the process of decision-making and the process by which decisions are implemented (or not implemented). Hereby, public institutions conduct public affairs, manage public resources, and guarantee the realization of human rights. Good governance accomplishes this in a manner essentially free of abuse and corruption, and with due regard for the rule of law.
Good governance defines an ideal which is difficult to achieve in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal. Major donors and international financial institutions, like the IMF or World Bank, are increasingly basing their aid and loans on the condition that reforms ensuring good governance are undertaken.
Good governance can be understood as a set of 8 major characteristics:
participation,
rule of law,
transparency,
responsiveness,
consensus orientation,
equity and inclusiveness,
effectiveness and efficiency
accountability.
These characteristics assure that
corruption is minimized,
the views of minorities are taken into account and
that the voices of the most vulnerable in society are heard in decision-making
Participation
Participation by both men and women.
Participation could be either direct or through legitimate intermediate institutions or representatives.
Participation also means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially.
Full protection of human rights, particularly those of minorities.
It also means independent judiciary and an impartial and incorruptible police force.
Transparency
Decisions taken and their enforcement are done in a manner that follows rules and regulations.
Information is freely available and directly accessible to those who will be affected by such decisions and their enforcement.
Responsiveness
Institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus orientation
Need of mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved.
It also requires a long-term perspective for sustainable human development and how to achieve the goals of such development.
Equity and inclusiveness
Ensuring that all members of society feel that they have a stake in it and do not feel excluded from the mainstream.
This requires all groups, and especially the most vulnerable to have opportunities to maintain or improve their well being.
Effectiveness and efficiency
Processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal.
It also means sustainable use of natural resources and the protection of the environment.
Accountability
Governmental institutions as well as the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders.
In general organizations and institutions are accountable to those who will be affected by decisions or actions.
A basic practical example of good governance would be where a member of a committee, with a vested interest in a topic being discussed at committee, would absent themselves from the discussion and not attempt to exert influence. See also Ethics in Public Office and Due Diligence.
WHAT IS GOOD GOVERNANCE?
Recently the terms "governance" and "good governance" are being increasingly used in development literature. Bad governance is being increasingly regarded as one of the root causes of all evil within our societies. Major donors and international financial institutions are increasingly basing their aid and loans on the condition that reforms that ensure "good governance" are undertaken.
This article tries to explain, as simply as possible, what "governance" and "good governance" means.
GOVERNANCE
The concept of "governance" is not new. It is as old as human civilization. Simply put "governance" means: the process of decision-making and the process by which decisions are implemented (or not implemented). Governance can be used in several contexts such as corporate governance, international governance, national governance and local governance.
Since governance is the process of decision-making and the process by which decisions are implemented, an analysis of governance focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision.
Government is one of the actors in governance. Other actors involved in governance vary depending on the level of government that is under discussion. In rural areas, for example, other actors may include influential land lords, associations of peasant farmers, cooperatives, NGOs, research institutes, religious leaders, finance institutions political parties, the military etc. The situation in urban areas is much more complex. Figure 1 provides the interconnections between actors involved in urban governance. At the national level, in addition to the above actors, media, lobbyists, international donors, multi-national corporations, etc. may play a role in decision-making or in influencing the decision-making process.
All actors other than government and the military are grouped together as part of the "civil society." In some countries in addition to the civil society, organized crime syndicates also influence decision-making, particularly in urban areas and at the national level.
Similarly formal government structures are one means by which decisions are arrived at and implemented. At the national level, informal decision-making structures, such as "kitchen cabinets" or informal advisors may exist. In urban areas, organized crime syndicates such as the "land Mafia" may influence decision-making. In some rural areas locally powerful families may make or influence decision-making. Such, informal decision-making is often the result of corrupt practices or leads to corrupt practices.
Figure 1: Urban actors
GOOD GOVERNANCE
Good governance has 8 major characteristics. It is participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account and that the voices of the most vulnerable in society are heard in decision-making. It is also responsive to the present and future needs of society.
Figure 2: Characteristics of good governance
Participation
Participation by both men and women is a key cornerstone of good governance. Participation could be either direct or through legitimate intermediate institutions or representatives. It is important to point out that representative democracy does not necessarily mean that the concerns of the most vulnerable in society would be taken into consideration in decision making. Participation needs to be informed and organized. This means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially. It also requires full protection of human rights, particularly those of minorities. Impartial enforcement of laws requires an independent judiciary and an impartial and incorruptible police force.
Transparency
Transparency means that decisions taken and their enforcement are done in a manner that follows rules and regulations. It also means that information is freely available and directly accessible to those who will be affected by such decisions and their enforcement. It also means that enough information is provided and that it is provided in easily understandable forms and media.
Responsiveness
Good governance requires that institutions and processes try to serve all stakeholders within a reasonable timeframe.
Consensus oriented
There are several actors and as many view points in a given society. Good governance requires mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved. It also requires a broad and long-term perspective on what is needed for sustainable human development and how to achieve the goals of such development. This can only result from an understanding of the historical, cultural and social contexts of a given society or community.
Equity and inclusiveness
A society’s well being depends on ensuring that all its members feel that they have a stake in it and do not feel excluded from the mainstream of society. This requires all groups, but particularly the most vulnerable, have opportunities to improve or maintain their well being.
Effectiveness and efficiency
Good governance means that processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal. The concept of efficiency in the context of good governance also covers the sustainable use of natural resources and the protection of the environment.
Accountability
Accountability is a key requirement of good governance. Not only governmental institutions but also the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders. Who is accountable to whom varies depending on whether decisions or actions taken are internal or external to an organization or institution. In general an organization or an institution is accountable to those who will be affected by its decisions or actions. Accountability cannot be enforced without transparency and the rule of law.
CONCLUSION
From the above discussion it should be clear that good governance is an ideal which is difficult to achieve in its totality. Very few countries and societies have come close to achieving good governance in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal with the aim of making it a reality.
Good governance
What is good governance?
Governance is the process whereby public institutions conduct public affairs, manage public resources, and guarantee the realization of human rights. Good governance accomplishes this in a manner essentially free of abuse and corruption, and with due regard for the rule of law. read more>>
Good governance at the national level
There is a wealth of UN human rights standards of direct relevance and applicability to questions of good governance. read more>>
Good governance at the international level
In a globalizing world, national and international governance are inextricably linked. International institutions of governance will be in a better position to respond to the needs of the developing world once national institutions meet the test of good governance.read more>>
OHCHR and good governance
As mandated by the General Assembly, OHCHR is the UN’s system-wide focal point for human rights, democracy and the rule of law. Under the Secretary-General’s reform programme launched in 1997, OHCHR has also been charged with facilitating the mainstreaming of human rights in United Nations development programming. read more>>
Assistance for good governance
In 2000, policy measures, core elements and areas of programmatic collaboration for the United Nations system were established.
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