In the Service of our Ancestors and African Love,
Listen Seeker, I come in peace,
“The Problem with Europeans and Asians is Europeans and Asians, the Solution for Africans is Africans” — An African Blood Siblings Core Tenet
On February 5, 1967, Julius Nyerere, then the first President of Tanzania (in 1964 Tanganyika and Zanzibar merged into Tanzania), published in Swahili a Declaration for the Organization Tanganyika African National Union (TANU). He had helped formed TANU in 1954. Through TANU he was Tanganyika’s first Prime Minister in 1961. His Presidency lasted until 1985. TANU was the offspring of Tanganyika African Association (TAA) which was formed in 1929.
The timeline itself informs. In only 7 years, Nyerere used Organization to lead Tanzania’s independence. That use of Organization allowed him to lead Tanzania for twenty-four years. His Organizational skills was part of a 25-year legacy of Organization. In America, a popular slogan of the 60’s was, “The Revolution will not be Televised.” History says, “The Revolution will be Organized.” Nyerere could have watched television or read papers, and commented on the local news (“this or that is unjust”), like many of his compatriots (and ours,) and by making those individual choices pushed Tanzania’s independence back and changed its course of history entirely (think what our people do.) However Nyerere chose the route of efficacy and with his Brothers and Sisters embraced Organization and the rest is History–History lived not watched.
TANU did not have the best Ideology. Credited as African Socialism, much of it has its roots in Occidentalism and Orientalism, particularly Marxism and Maoism, without knowing the inherent flaw in Western and Eastern thinking. That’s fine. As the TAA gave way to the TANU, any Organization can give way to the African Blood Siblings. It’s for us to see, Organizing for Power will yield Power–Whining for Power has never. An African with a Television but without an Organization is a Danger to our African Race. TANU may have had wrong ideas. But Organization takes Organized Ideas and turns them into Organized Action. Justice is necessarily an Act and Freedom results from Justice. We can’t Liberate our people without Activity and Activity is most effective Organized. Wrong ideas or not, the key to Liberation is Organization and until an African is part of an Organization, a body of Organized Activity, right or wrong, that African is not positively contributing to our African Race. The Core Tenet starts, “The problem with Europeans and Asians is Europeans and Asians” so naturally there is a problem if their ideas or their presence is in the Organization and purifying the Organization is a whole other advanced step; but that tenet also outlines the fundamentals, “The solution for Africans is Africans” and besides speaking for African ideas it speaks for an African presence in Organization. There’s no solution that involves sideline commentary. Get active, get Organized, get Liberating, get an Organization.
In the Arusha Declaration you’ll see wrong, blind Racial Acceptance (“all human beings are equal”), you’ll see a misguided approval of European Historical analysis (a discussion on capitalism, feudalism and socialism), you’ll see a lack of cultural references, you’ll see a promotion of Western industrialism, you’ll see the seeds of neo-colonialism in this African’s thought–which needed to be purified through stronger Organization. Yet also you’ll see African men and women getting together to build a Nation, Africans considering Self-Reliance and Independence, Africans analyzing foreign aid and showing an unwillingness to receive or rely on it, Africans promoting agriculture and understanding that rural Africans bare the cost of foreign exploitation, Africans seeking Self-Determination albeit with the wrong paradigm–which needed to be righted through stronger Organization. So it happened, so it can happen again. This is two-fold: that Africans organized for our independence can happen again and that Africans misorganized post-independence can too. The Strength of an Organization is relative to its Membership and Resources. To secure Independence and assure ourselves the right ideology post-independence, we owe it to our Posterity to Join or Donate to the African Blood Siblings.
The Arusha Declaration and TANU’s Policy on Socialism and Self-Reliance
Written for Tanganyika African National Union by Julius Nyerere, 1967
Transcribed by Ayanda Madyibi (from Swahili)
The TANU Creed
The policy of TANU is to build a socialist state. The principles of socialism are laid down in the TANU Constitution and they are as follows:
WHEREAS TANU believes:
(a) That all human beings are equal;
(b) That every individual has a right to dignity and respect;
(c) That every citizen is an integral part of the nation and has the right to take an equal part in Government at local, regional and national level;
(d) That every citizen has the right to freedom of expression, of movement, of religious belief and of association within the context of the law;
(e) That every individual has the right to receive from society protection of his life and of property held according to law;
(f) That every individual has the right to receive a just return for his labour;
(g) That all citizens together possess all the natural resources of the country in trust for their descendants;
(h) That in order to ensure economic justice the state must have effective control over the principal means of production; and
(i) That it is the responsibility of the state to intervene actively in the economic life of the nation so as to ensure the well-being of all citizens, and so as to prevent the exploitation of one person by another or one group by another, and so as to prevent the accumulation of wealth to an extent which is inconsistent with the existence of a classless society.
NOW, THEREFORE, the principal aims and objects of TANU shall be as follows:
(a) To consolidate and maintain the independence of this country and the freedom of its people;
(b) To safeguard the inherent dignity of the individual in accordance with the Universal Declaration of Human Rights;
(c) To ensure that this country shall be governed by a democratic socialist government of the people;
(d) To co-operate with all political parties in Africa engaged in the liberation of all Africa;
(e) To see that the Government mobilizes all the resources of this country towards the elimination of poverty, ignorance and disease;
(f) To see that the Government actively assists in the formation and maintenance of co-operative organizations;
(g) to see that wherever possible the Government itself directly participates in the economic development of this country;
(h) To see that the Government gives equal opportunity to all men and women irrespective of race, religion or status;
(i) To see that the Government eradicates all types of exploitation, intimidation, discrimination, bribery and corruption;
(j) To see that the Government exercises effective control over the principal means of production and pursues policies which facilitate the way to collective ownership of the resources of this country;
(k) To see that the Government co-operates with other states in Africa in bringing about African unity;
(l) To see that Government works tirelessly towards world peace and security through the United Nations Organization.
The Policy of Socialism
(a) Absence of Exploitation
A truly. socialist state is one in which all people are workers and in which neither capitalism nor feudalism exists. It does not have two classes of people, a lower class composed of people who work for their living, and an upper class of people who live on the work of others. In a really socialist country no person exploits another; everyone who is physically able to work does so; every worker obtains a just return for the labour he performs; and the incomes derived from different types of work are not grossly divergent. In a socialist country, the only people who live on the work of others, and who have the right to be dependent upon their fellows, are small children, people who are too old to support themselves, the crippled, and those whom the state at any one time cannot provide with an opportunity to work for their living.
Tanzania is a nation of peasants but is not yet a socialist society. It still contains elements of feudalism and capitalism–with their temptations. These feudalistic and capitalistic features of our society could spread and entrench themselves.
(b) The Major Means of Production and Exchange are under the Control of the Peasants and Workers.
To Build and maintain socialism it is essential that all the major means of production and exchange in the nation are controlled and owned by the peasants through the machinery of their Government and their co-operatives. Further, it is essential that the ruling Party should be a Party of peasants and workers.
The major means of production and exchange are such things as: land; forests; minerals;water; oil and electricity; news media; communications; banks, insurance, import ;and export trade, wholesale trade ; iron and steel, machine tool, arms, motor-car, cement, fertilizer, and textile industries; and any big factory on which a large section of the people depend for their living, or which provides essential components of other industries; large plantations, and especially those which provide raw materials essential to important industries.
Some of the instruments of production and exchange which have been listed here are already owned or controlled by the people’s Government of Tanzania.
(c) The Existence of Democracy
A state is not socialist simply because its means of production and exchange are controlled or owned by the government, either wholly or in large part. If a country to be socialist, it is essential that its government is chosen and led by the peasants and workers themsclvcs. If the minority governments of Rhodesia or South Africa controlled or owned the entire economies of these respective countries, the result would be a strengthening of oppression, not the building of socialism. True socialism cannot exist without democracy also existing in the society.
(d) Socialism is a Belief
Socialism is a way of life, and a socialist society cannot simply come into existence. A socialist society can only be built by those who believe in, and who themselves practice, the principles of socialism. A committed member of TANU will be a socialist, and his fellow socialist – that is, his fellow believers in this political and economic system – are all those in Africa or elsewhere in the world who fight for the rights of peasants and workers. The first duty of a TANU member, and especially of a TANU leader, is to accept these socialist principles, and to live his own life in accordance with them. In particular, a genuine TANU leader will not live off the sweat of another man, nor commit any feudalistic or capitalistic actions.
The successful implementation of .socialist objectives depends very much up the leaders, because socialism is a belief in a particular system of living, and it is difficult for leaders to promote its growth if they do not themselves accept it.
The Policy of Self-Reliance
We are at War
TANU is involved in a war against poverty and oppression in our country; the struggle is aimed at moving the people of Tanzania (and the people of Africa as a whole) from a state of poverty to a State of prosperity.
We have been oppressed a great deal, we have been exploited a great deal and we have been disregarded a great deal. It is our weakness that has led to our being oppressed, exploited and disregarded. Now we want a revolution – a revolution which brings an end to our weakness, so that we are never again exploited, oppressed, or humiliated.
A Poor Man does not use Money as a Weapon
But it is obvious that in the past we have chosen the wrong weapon for our struggle, because we chose money as our weapon. We are trying to overcome our economic weakness by using the weapons or the economically strong – weapons which in fact we do not possess. By our thoughts, words and actions it appears as if we have come to the conclusion that without money we cannot bring about the revolution we are aiming at. It is as if we have said, ‘Money is the basis of development. Without money there can be no development.’
That is what we believe at present. TANU leaders, and Government leaders and officials, all put great emphasis and dependence on money. The people’s leaders, and the people themselves, in TANU, NUTA, Parliament, UWT, the co-operatives, TAPA, and in other national institutions think, hope and pray for MONEY. It is as if we had all agreed to speak with one voice, saying, ‘If we get money we shall develop, without money we cannot develop.
In brief, our Five-Year Development Plan aims at more food, more education, and better health; but the weapon we have put emphasis upon is money. It is as if we said, ‘In the next five years we want to have more food, more education, and better health, and in order to achieve these things we shall spend £250,000,000’. We think and speak as if the most important thing to depend upon is MONEY and anything else we intend to use in our struggle is of minor importance.
When a member of Parliament says that there is a shortage of water in his constituency ; and he asks the Government how it intends to deal with the problem, he expects the Government to reply that it is planning to remove the shortage of water in his constituency – with MONEY.
When another Member of Parliament asks what the Government is doing about the shortage of roads, schools or hospitals in his constituency, he also expects the Government to tell him that it has specific plans to build roads, schools and hospitals in his constituency – with MONEY.
When a NUTA official asks the Government about its plans to deal with the low wages and poor housing of the workers, he expects the Government to inform him that the minimum wage will be increased and that better houses will be provided for the workers – WITH MONEY.
When a TAPA official asks the Government what plans it has to give assistance to the many TAPA schools which do not get Government aid, he expects the Government to state that it is ready the following morning to give the required assistance – WITH MONEY.
When an official of the co-operative movement mentions any problem facing the farmer, he expects to hear that the Government will solve the farmer’s problems – WITH MONEY in short, for every problem facing our nation, the solution that is in everybody’s mind is MONEY.
Each year, each Ministry of Government makes its estimates of expenditure, i.e. the amount of money it will require in the coming year to meet recurrent and development expenses. Only one Minister and his Ministry make estimates of revenue. This is the Minister for Finance.
Every Ministry puts forward very good development plans. When the Ministry presents its estimates, it believes that the money is there for the asking but that the Minister for Finance are being obstructive. And regularly each year the Minister of Finance has to tell his fellow Ministers that there is no money. And each year the Ministers complain about the Ministry of Finance when it trims down their estimates.
Similarly, when Members of Parliament and other leaders demand that the Government should carry out a certain development, they believe that there is a lot of money to spend on such projects, but that the Government is the stumbling block. Yet such belief on the part of Ministries, Members of Parliament and other leaders does not alter the stark truth, which is that Government has no money.
When it is said that Government has no money, what does this mean? It means that the people of Tanzania have insufficient money The people pay taxes out of the very little wealth they have; it is from these taxes that the Government meets its recurrent and development expenditure. When we call on the Government to spend more money on development projects, we are asking the Government to use more money. and if the Government does not have any more, the only way it can do this is to increase its revenue through extra taxation.
If one calls on the Government to spend more, one is in effect calling on the Government to increase taxes. Calling on the Government to spend more without raising taxes is like demanding that the Government should perform miracles; it is equivalent to asking for more milk from a cow while insisting that the cow should not be milked again. But our refusal to admit the calling on the Government to spend more is the same as calling on the Government to raise taxes shows that we fully realize the difficulties of increasing taxes. We realize that the cow has no more milk – that is, that the people find it difficult to pay more taxes. We know that the cow would like to have more milk herself, so that her calves could drink it, or that she would like more milk which could be sold to provide more comfort for herself or her calves. But knowing all the things which could be done with more milk does not alter the fact that the cow has no more milk!
WHAT OF EXTERNAL AID?
One method we use to try and avoid a recognition of the need to increase taxes if we want to have more money for development, is to think in terms of getting the extra money from outside Tanzania. Such external finance falls into three main categories.
(a) Gifts: This means that another government gives our Government a sum of money as a free gift for a particular development scheme. Sometimes it may be that an institution in another country gives our Government, or an institution in our country, financial help for development programmes.
(b) Loans: The greater portion of financial help we expect to get from outside is not in the form of gifts or charity, but in the form of loans. A foreign government or a foreign institution, such as a bank, lends our Government money for the purposes of development. Such a loan has repayment conditions attached to it, covering such factors as the time period for which it is available and the rate of interest.
(c) Private Investment: The third category of financial help is also greater than the first. This takes the form of investment in our country by individuals or companies from outside. The important condition which such private investors have in mind is that the enterprise into which they put their money should bring them profit and that our Government should permit them to repatriate these profits. They also prefer to invest in a country whose policies they agree with and which will safeguard their economic interests.
These three are the main categories of external finance. And there is in Tanzania a fantastic amount of talk about getting money from outside. Our Government, and different groups of our leaders, never stop thinking about methods of getting finance from abroad. And if we get some money or even if we just get a promise of it, our newspapers, our radio, and our leaders, all advertise the fact in order that every person shall know that salvation is coming, or is on the way. If we receive a girt we announce it, if we receive a loan we announce it, if we get a new factory we announce it – and always loudly. In the same way, when we get a promise of a gift, a loan, or a new industry, we make an announcement of the promise. Even when we have merely started discussions with a foreign government or institution for a gift, a loan, or a new industry, we make an announcement – even though we do not know the outcome of the discussions. Why do we do all this? Because we want people to know that we have started discussions which will bring prosperity.
DO NOT LET US DEPEND UPON MONEY FOR DEVELOPMENT
It is stupid to rely on money as the major instrument of development when we know only too well that our country is poor. It is equally stupid, indeed it is even more stupid, for us to imagine that we shall rid ourselves of our poverty through foreign financial assistance rather than our own financial resources. It is stupid for two reasons.
Firstly, we shall not get the money. It is true that there are countries which can, and which would like to, help us. But there is no country in the world which is prepared to give us gifts or loans, or establish industries, to the extent that we would be able to achieve all our development targets. There are many needy countries in the world. And even if all the prosperous nations were willing to help the needy countries, the assistance would still not suffice. But in any case the prosperous nations have not accepted a responsibility to fight world poverty. Even within their own borders poverty still exists, and the rich individuals do not willingly give money to the government to help their poor fellow citizens.
It is only through taxation, which people have to pay whether they want to or not, that money can be extracted from the rich in order to help the masses. Even then there would not be enough money. However heavily we taxed the citizens of Tanzania and the aliens living here, the resulting revenue would not be enough to meet the costs of the development we want. And there is no World Government which can tax the prosperous nations in order to help the poor nations; nor if one did exist could it raise enough revenue to do all that is needed in the world. But in fact, such a World Government does not exist. Such money as the rich nations offer to the poor nations is given voluntarily, either through their own goodness, or for their own benefit. All this means that it is impossible for Tanzania to obtain from overseas enough money to develop our economy.
GIFTS AND LOANS WILL ENDANGER OUR INDEPENDENCE
Secondly, even if it were possible for us to get enough money for our needs from external sources, is this what we really want? Independence means self-reliance. Independence cannot be real if a nation depends upon gifts and loans from another for Its development. Even if there was a nation, or nations, prepared to give us all the money we need for our development, it would be improper for us to accept such assistance without asking ourselves how this would effect our independence and our very survival as a nation. Gifts which increase, or act as a catalyst, to our own efforts are valuable. Gifts which could have the effect of weakening or distorting our own efforts should not be accepted until we have asked ourselves a number of questions.
The same applies to loans. It is true that loans are better than ‘free’ gifts. A loan is intended to increase our efforts or make those fruitful. One condition of a loan is that you show how you are going to repay it. This means you have to show that you intend to use the loan profitably and will therefore be able to repay it.
But even loans have their limitations. You have to give consideration to the ability to repay. When we borrow money from other countries it is the Tanzanian who pays it back. And as we have already stated, Tanzania’s are poor people. To burden the people with big loans, the repayment of which will be beyond their means, is not to help them but to make them suffer. It is even worse when the loans they are asked to repay have not benefited the majority of the people but have only benefited a small minority.
How about the enterprises of foreign investors ? It is true we need these enterprises. We have even passed an Act of Parliament protecting foreign investments in this country. Our aim is to make foreign investors feel that Tanzania is a good place in which to invest because investments would be safe and profitable, and the profits can be taken out of the country without difficulty. We expect to get money through this method. But we cannot get enough. And even if we were able to convince foreign investors and foreign firms to undertake all the projects and programmes of economic development that we need, is that what we actually want to happen ?
Had we been able to attract investors from America and Europe to come and start all the industries and all the projects of economic development that we need in this country, could we do so without questioning ourselves?
Could we agree to leave the economy of our country in the hands of foreigners who would take the profits back to their countries? Or supposing they did not insist upon taking their profits away, but decided to reinvest them in Tanzania; could we really accept this situation without asking ourselves what disadvantages our nation would suffer? Would this allow the socialism we have said it is our objective to build ?
How can we depend upon gifts, loans, and investments from foreign countries and foreign companies without endangering our independence? The English people have a proverb which says, ‘He who pays the piper calls the tune’. How can we depend upon foreign governments and companies for the major part of our development without giving to those governments and countries a great part of our freedom to act as we please ? The truth is that we cannot.
Let us repeat. We made a mistake in choosing money – something we do not have – to be the big instrument of our development. We are making a mistake to think that we shall get the money from other countries; first, because in fact we shall not be able to get sufficient money for our economic development; and secondly, because even if we could get all that we need, such dependence upon others would endanger our independence and our ability to choose our own political policies.
WE HAVE PUT TOO MUCH EMPHASIS ON INDUSTRIES
Because of our emphasis on money, we have made another big mistake. We have put too much emphasis on industries. Just as we have said , ‘Without money there can be no development’, we also seem to say, ‘Industries arc the basis of development, without industries there is no development’. This is true The day when we have lots of money we shall be able to say we are a developed country. We shall be able to say, When we began our development plans we did not have enough money and this situation made it difficult for us to develop as fast as we wanted. Today we are developed and we have enough money. That is to say, our money has been brought by development. Similarly, the day we become industrialized we shall be able to say we are developed. Development would have us to have industries. The mistake we are making is to think that development begins with industries. It is a mistake because we do not have the means to establish many modern industries in our country. We do not have either the necessary finances or the technical know-how. It is not enough to say that we shall borrow the finances and the technicians from other countries to come and start the industries. The answer to this is the same one we gave earlier, that we cannot get enough money and borrow enough technicians to start all the industries we need. And even if we could get the necessary assistance, dependence on it could interfere with our policy on socialism. The policy of inviting a chain of capitalists to come and establish industries in our country might succeed in giving us all the industries we need but it would also succeed in preventing the establishment of socialism unless we believe that without first building capitalism, we cannot build socialism.
LET US PRAY AND HEED TO THE PEASANT
Our emphasis on money and industries has made us concentrate on urban development. We recognize that we do not have enough money to bring the kind of development to each village which would benefit everybody. We also know that we cannot establish an industry in each village and through this means erect a rise in the real incomes of the people. For these reasons we spend most of our money in the urban areas and our industries are established in the towns.
Yet the greater part of this money that we spend in the towns comes from loans. Whether it is use it to build schools, hospitals, houses or factories, etc., it still has to be repaid. But it is obvious that it cannot be repaid just out of money obtained from urban and industrial development. To repay the loans we have to use foreign currency which is obtained from the sale of our exports. But we do not now sell our industrial products in foreign markets, and indeed it is likely to be a long time before our industries produce for export. The main aim of our new industries is ‘import substitution’ – that is, to produce things which up to now we have had to import from foreign countries.
It is therefore obvious that the foreign currency we shall use to pay back the loans used in the development Or the urban areas will not come from the towns or the industries. Where, then, shall we get it from? We shall get it from the villages and from agriculture. What does this mean? It means that the people who benefit directly from development which is brought about by borrowed money are not the ones who will repay the loans. The largest proportion of the loans will be spent in, or for, the urban areas, but the largest proportion of the repayment will be made through the efforts of the farmers.
This fact should always be borne in mind, for there are various forms of exploitation. We must not forget that people who live in towns can possibly become the exploiters of those who live in the rural areas. All our big hospitals are in towns and they benefit only a small section of the people of Tanzania. Yet if we had built them with loans from outside Tanzania, it is the overseas sale of the peasants’ produce which provides the foreign exchanges for repayment. Those who do not get the benefit of the hospital thus carry the major responsibility for paying for them. Tarmac roads, too, are mostly found in towns and are of especial value to the motor-car owners. Yet if we have built those roads with loans, it is again the farmer who produces the goods which will pay for them. What is more, the foreign exchange with which the car was bought also came from the sale of the farmers’ produce. Again, electric lights, water pipes, hotels and other aspects of modern development are mostly found in towns. Most of them have been built with loans, and most of them do not benefit the farmer directly, although they will be paid for by the foreign exchange earned by the sale of his produce. We should always bear this in mind.
Although when we talk of exploitation we usually think of capitalists, we should not forget that there are many fish in the sea. They eat each other. The large ones eat the small ones, and small ones eat those who are even smaller. There are two possible ways of dividing the people in our country. We can put the capitalists and feudalists on one side, and the farmers and workers on the other. But we can also divide the people into urban dwellers on one side and those who live in the rural areas on the other. If we are not careful we might get to the position where the real exploitation in Tanzania is that of the town dwellers exploiting the peasants.
THE PEOPLE AND AGRICULTURE
The development of a country is brought about by people, not by money. Money, and the wealth it represents, is the result and not the basis of development. The four prerequisites of development are different; they are (i) People; (ii) Land; (iii) Good Policies; (iv) Good Leadership. Our country has more than ten million people1 and is are; is more than 362,000 square miles.
AGRICULTURE IS THE BASIS OF DEVELOPMENT
A great part of Tanzania’s land is fertile and gets sufficient rain. Our country can produce various crops for home consumption and for export.
We can produce food crops (which can be exported if we produce in large quantities) such as maize, rice, wheat, beans, groundnuts, etc. And we can produce such cash crops as sisal, cotton, coffee, tobacco, pyrethrum, tea, etc. Our land is also good for grazing cattle, goats, sheep, and for raising chickens, etc.; we can get plenty of fish from our rivers, lakes, and from the sea. All of our farmers are in areas which can produce two or three or even more of the food and cash crops enumerated above, and each farmer could increase his production so as to get more food or more money. And because the main aim of development is to get more food, and more money for our other needs our purpose must be to increase production of these agricultural crops. This is in fact the only road through which we can develop our country – in other words, only by increasing our production of these things can we get more food and more money for every Tanzanian.
THE CONDITIONS OF DEVELOPMENT
(a) Hard Work
Everybody wants development; but not everybody understands and accepts the basic requirements for development. The biggest requirement is hard work. Let us go to the villages and talk to our people and see whether or not it is possible for them to work harder.
In towns, for example, wage-earners normally work for seven and a half or eight hours a day, and for six or six and a half days a week. This is about 45 hours a week for the whole year, except for two or three weeks leave. In other words, a wage-earner works for 45 hours a week for 48 or 50 weeks of the year.
In or a country like ours these are really quite short working hours. In other countries, even those which are more developed than we are, people work for more than 45 hours a week. It is not normal for a young country to start with such a short working week. The normal thing is to begin with long working hours and decrease them as the country becomes more and more prosperous. By starting with such short working hours and asking for even shorter hours, we are in fact imitating the more developed countries. And we shall regret this imitation. Nevertheless, wage earners do work for 45 hours per week and their annual vacation does not exceed four weeks.
It would be appropriate to ask our farmers, especially the men, how many hours a week and how many weeks a year they work. Many do not even work for half as many hours as the wage-earner does. The truth is that in the villages the women work very hard. At times they work for 12 or 14 hours a day. They even work on Sundays and public holidays. Women who live in the villages work harder than anybody else in Tanzania. But the men who live in villages (and some of the women in towns) are on leave for half of their lire. The energies of the millions of men in the villages and thousands of women in the towns which are at present wasted in gossip, dancing and drinking, are a great treasure which could contribute more towards the development of our country than anything we could get from rich nations.
We would be doing something very beneficial to our country if we went to the villages and told our people that they hold this treasure and that it is up to them to use it for their own benefit and the benefit of our whole nation .
The second condition of development is the use of intelligence. Unintelligent hard work would not bring the same good results as the two combined. Using a big hoe instead of a small one; using a plow pulled by oxen instead of an ordinary hoe; the use of fertilizers; the use of insecticides; knowing the right crop for a particular season or soil; choosing good seeds for planting; knowing the right time for planting, weeding, etc.; all these things show the use of knowledge and intelligence. And all of them combine with hard work to produce more and better results.
The money and time we spend on passing this knowledge to the peasants are better spent and bring more benefits to our country than the money and great amount of time we spend on other things which we call development.
These facts are well known to all of us. The parts of our Five-Year Development Plan which are on target, or where the target has been exceeded, are those parts which depend solely upon the people’s own hard work. The production of cotton, coffee, cashew nuts, tobacco and pyrethrum has increased enormously for the past three years. But these are things which are produced by hard work and the good leadership of the people, not by the use of great amounts of money.
Furthermore the people, through their own hard work and with a little help and leadership, have finished many development projects in the villages. They have built schools, dispensaries, community centers, and roads; they have dug wells, water channels, animal dips, small dams, and completed various other development projects. Had they waited for money, they would not now have the use of these things.
HARD WORK IS THE ROOT OF DEVELOPMENT
Some Plan projects which depend on money are going on well, but there are many which have stopped and others which might never be fulfilled because of lack of money. Yet still we talk about money and our search for money increases and takes nearly all our energies. We should not lessen our efforts to get the money we really need, but it would be more appropriate for us to spend time in the villages showing the people how to bring about development through their own efforts rather than going on so many long and expensive journeys abroad in search of development money. This is the real way to bring development to everybody in the country.
None of this means that from now on we will not need money or that we will not start industries or embark upon development projects which require money. Furthermore, we are not saying that we will not accept, or even that we shall not look for, money from other countries for our development. This is not what we are saying. We will continue to use money; and each year we will use more money for the various development projects than we uscd the previous year because this will be one of the signs of our development.
What we are saying, however, is that from now on we shall know what is the foundation and what is the fruit of development. Between money and people it is obvious that the people and their hard work are the foundation of development, and money is one of the fruits of that hard work.
From now on we shall stand upright and walk forward on our feet rather than look at this problem upside down. industries will come and money will come but their foundation is the people and their hard work, especially in AGRICULTURE. This is the meaning of self-reliance.
Our emphasis should therefore be on:
(a) The Land and Agriculture
(b) The People
(c) The Policy of Socialism and Self-Reliance, and
(d) Good Leadership.
(a) The Land
Because the economy of Tanzania depends and will continue to depend on agriculture and animal husbandry, Tanzanians can live well without depending on help from outside if they use their land properly. Land is the basis of human life and all Tanzanians should use it as a valuable investment for future development. Because the land belongs to the nation, the Government has to see to it that it is being used for the benefit of the whole nation and not for the benefit of one individual or just a few people.
It is the responsibility of TANU to see that the country produces enough food and enough cash crops for export. It is the responsibility of the Government and the co-operative societies to see to it that our people get the necessary tools, training and leadership in modern methods of agriculture.
(b) The People
In order properly to implement the policy of self-reliance, the people have to be taught the meaning of self-reliance and its practice. They must become self-sufficient in food, serviceable clothes and good housing.
In our country work should be something to be proud of, and laziness, drunkenness and idleness should be things to be ashamed of. And for the defense of our nation, it is necessary for us to be on guard against internal stooges who could be used by external enemies who aim to destroy us. The people should always be ready to defend their nation when they are called upon to do so.
(c) Good Policies
The principles of our policy of self-reliance go hand in hand with our policy of socialism. In order to prevent exploitation it is necessary for everybody to work and to live on his own labour. And in order to distribute the national wealth rairly, it is necessary for everybody to work to the maximum of his ability. Nobody should go and stay for a long time with his relative, doing no work, because in doing so he will be exploiting his relative. Likewise, nobody should be allowed to loiter in towns or villages without doing work which would enable him to be self-reliant without exploiting his relatives.
TANU believes that everybody who loves his nation has a duty to serve it by co-operating with his fellows in building the country for the benefit of all the people of Tanzania. In order to maintain our independence and our pcople’s freedom we ought to be self-reliant in every possible way and avoid depending upon other countries for assistance. If every individual is self-reliant ten-house cell will be self-reliant; if all the cells are self-reliant the whole ward will be self-reliant; and if the wards are self-reliant the District will be self-reliant. If the Districts arc self-reliant, then the Region is self-reliant, and if the Regions are self-reliant, then the whole nation is self-reliant and this our aim.
(d) Good Leadership
TANU recognizes the urgency and importance of good leadership. But we have not yet produced systematic training for our leaders; it is necessary that TANU Headquarters should now prepare a programme of training for all leaders – from the national level to the ten-house cell level – so that every one of them understands our political and economic policies. Leaders must set a good example to the rest of the people in their lives and in all their activities.
Since the Party was founded we have put great emphasis on getting as many members as possible. This was the right policy during the independence struggle. But now the National Executive feels that the time has come when we should put more emphasis on the beliefs of our Party and its policies of socialism.
That part of the TANU Constitution which relates to the admission of a member should be adhered to, and if it is discovered that a man does not appear to accept the faith, the objects, and the rules and regulations of the Party, then he should not be accepted as a member. In particular, it should not be forgotten that TANU is a party of peasants and workers.
The Arusha Resolution
Therefore, the National Executive Committee, meeting in the Community Centre at Arusha from 26.1.67 to 29.1.67 resolves:
(a) The Leadership
1. Every TANU and Government leader must be either a peasant or a worker, and should in no way be associated with the practices or capitalism or feudalism.
2. No TANU or Government leader should hold shares in any company.
3. No TAN U or Government leader should hold directorships in any privately owned enterprise.
4. No TANU or Government leader should receive two or more salaries.
5. No TANU or Government leader should own houses which he rents to others.
6. For the purposes of this Resolution the term ‘leader’ should comprise the following:
Members of the TANU National Executive Committee; Ministers; Members of Parliament; senior officials of organizations affiliated to TANU; senior officers of par-statal organizations; all those appointed or elected under any clause of the TANU Constitution; councilors; and civil servants in the high and middle cadres. (In this context ‘leader’ means a man, or a man and his wife; a woman, or a woman and her husband.)
(b) The Government and other Institutions
1. Congratulates the Government for the steps it has taken so far in the implementation of the policy of socialism
2. Calls upon the Government to take further steps in the implementation of our policy of socialism as described in Part Two of this document without waiting for a Commission on Socialism.
3. Calls upon the Government to put emphasis, when preparing its development plans, on the ability of this country to implement the plans rather than depending on foreign loans and grants as has been done in the current Five-Year Development Plan. The National Executive Committee also resolves that the Plan should be amended so as to make it fit in with the policy of self-reliance.
4. Calls upon the Government to take action designed to ensure that the incomes of workers in the private sector are not very different from the incomes of workers in the public sector.
5. Calls upon the Government to put great emphasis on actions which will raise the standard of living of the peasants, and the rural community.
6. Calls upon NUTA, the co-operatives, TAPA, UWT, TYL, and other Government institutions to take steps to implement the policy of socialism and self-reliance.
Members should get thorough teaching on Party ideology so that they may understand it, and they should always be reminded of the importance of living up to its principles.