Ujamaa
'fraternity' in Swahili) was a socialist ideology that formed the basis of Julius Nyerere's social and economic development policies in Tanzania after it gained independence from Britain in 1961.
He translated the Ujamaa concept into the institutionalization of social, economic, and political equality through the creation of a central democracy; the abolition of discrimination based on ascribed status; and the nationalization of the economy's key sectors.
[3] Julius Nyerere's leadership of Tanzania commanded international attention and attracted worldwide respect for his consistent emphasis upon ethical principles as the basis of practical policies.
Tanzania under Nyerere made great strides in vital areas of social development: infant mortality was reduced from 138 per 1000 live births in 1965 to 110 in 1985; life expectancy at birth rose from 37 in 1960 to 52 in 1984; primary school enrollment was raised from 25% of age group (only 16% of females) in 1960 to 72% (85% of females) in 1985 (despite the rapidly increasing population); the adult literacy rate rose from 17% in 1960 to 63% by 1975 (much higher than in other African countries) and continued to rise.
Purchasing power declined,[7] and, according to World Bank researchers, high taxes and bureaucracy created an environment where businessmen resorted to evasion, bribery and corruption.
The British had held the mainland part of modern Tanzania as a mandated territory (as a former German colony) under the League of Nations after World War I.
[9] Upon the independence from British rule on December 9, 1961, the sovereign state of Tanganyika was created and was in need of a new political order (only later to be united with Zanzibar to form modern Tanzania in 1964).
In the lead up to independence, the Tanganyika African National Union (TANU) was a party that was led by Julius Nyerere with a mainly rural peasant-based constituency.
[10] TANU was able to integrate various labor and agricultural cooperatives onto their party to ensure representation of the working class population of the soon to become independent nation.
Priya Lal explains that the villages were created in grid like form with houses that were bordered by a street that led to the city center.
[19] The nuclear family within the later-developing villagization efforts centralized its focus on the household rather than brotherhood and communal relations, which created internal tensions between the socialist ideas of Ujamaa.
[19] For example, Lal provides the example that classes such as "Baby Care + Nutrition and Health Problems in the City"[19] were taught in these women's educational institutions.
Academics like John Shao show the inherent contradictions that came to the forefront of Ujamaa's political and ecological undertaking.
During the Ujamaa project, Shao writes "Land with only twenty inches or less... is generally not suitable for agriculture and is used mostly for grazing".
[24] However, land that received thirty to forty inches of rainfall a year were used to grow staple crops as well as commercial products such as cotton.
[24] The most prominent ecological consequence during this time in Tanzania was due to the forced settlements by the TANU government and President Nyerere.
At the turn of the century, the principles of Ujamaa were resurrected through "an unlikely source: rappers and hip hop artists in the streets of Tanzania.
"[27] In response to years of corrupt government leaders and political figures after Nyerere, themes of unity and family and equality were the messages sent out in a majority of the music being produced.
