Nyerere Cancelled African Tribes in Tanzania

Ujamaa Plan Called For Unity But It Was Racist Policy 

Ujamaa was a well-intentioned but ultimately flawed policy. While Ujamaa was driven by a vision of equality and unity, its disregard for the rural tribal family led to widespread suffering. 

Tanzanian President Julius Nyerere Ujamaa policy clashed with the harsh realities of translating ideological visions into practical policies. Under this policy, unity actually became assimilation.

Women working in colonial Africa, 1949

Ujamaa Was Colonial Policy 

While studying at Makerere College in Kampala, Uganda, Nyerere observed that higher education under British colonial rule served a specific purpose. 

It trained Africans to become government workers who carried out policies designed by the colonial powers. Nyerere himself received western colonial type of education. 

However, he understood that colonialism was the main obstacle preventing Africa from governing itself. Therefore, his strong belief in a united Africa, free from colonial control was his understanding of how the social and political situation across the continent was oppressive.

Nyerere Cancelled African Traditions

While aiming for progress, unfortunately mirrored some of the harmful tactics used by colonialists. Instead of truly listening to the Tanzanian people and understanding their needs and desires, Nyerere made assumptions about what was best for them. 

This approach, often called "top-down" decision-making, ignores the valuable knowledge and perspectives of the people directly affected. Nyerere's education at a Western university likely influenced his thinking. 

He was taught by Westerners and may have unconsciously adopted their worldview. This elitism mindset, where he believed his education gave him superior knowledge, prevented him from truly seeing the Tanzanian people as equals and understanding their unique needs and circumstances.

Nyerere's Narrow View of Traditional African Society and Ujamaa

Nyerere firmly believed that traditional African societies did not have distinct social classes. He thought that without colonialism, these societies would have naturally developed into modern socialist societies. However, he argued that colonialism disrupted this natural development.

The Ujamaa policy, which aimed to create a socialist Tanzania, initially focused on voluntary participation. Nyerere believed that if people understood the advantages of living in communal villages, they would choose to move there willingly.

Tanzanian African Socialism 

Five years after Tanzania gained independence in 1961, its leaders, under President Julius Nyerere, introduced Ujamaa in 1967 as a response to the country's socio-economic, political, and cultural challenges. 

African nations like Ghana, Tanzania, Senegal, Guinea, and Kenya gained independence; their experiences under colonialism led them to reject capitalism, viewing it as incompatible with the goal of building a farming society. 

Instead, they embraced African socialism, which sought to combine traditional communal values with modern socialist principles to foster equality and development. 

Ujamaa Familyhood Was Flawed Policy 

Ujamaa, which means "familyhood" in Swahili, was Tanzania's unique version of African socialism to foster equality, self-reliance, and community-centered development.

The villagization program, the most controversial aspect of Ujamaa, is a key element in understanding the stark contrast between the Ujamaa ideology. Nyerere didn't literally "cancel" or outlaw tribes in a legal sense. 

However, his policies did aim to reduce the importance of tribal affiliations in favor of a national identity. Nyerere reduced the political power of tribal leaders and completely erased cultural identities. While Nyerere aimed for the former, the latter was a significant consequence.

The Villagization Program: From Voluntary to Forced Resettlement

The villagization program became the most tangible and controversial manifestation of Ujamaa. Initially, the program was presented as a voluntary initiative. Nyerere and his government believed that rural Tanzanians would willingly relocate to planned villages upon understanding the benefits of communal living and access to improved services. 

The vision was one of organic growth, with communities embracing Ujamaa principles and collectively building a better future. This early phase focused on persuasion and demonstration projects, showcasing the potential advantages of village life.   

However, progress proved slow. By the late 1960s, it became clear that voluntary participation was not achieving the desired pace of transformation. 

Faced with perceived slow progress in rural development and under pressure to achieve rapid social and economic change, the government dramatically shifted its approach. What began as an appeal to communal values quickly devolved into a campaign of forced resettlement.

Ujamaa Villagization Coercive Measures

The transition to compulsion was marked by a series of increasingly coercive measures. The government employed various tactics to pressure rural populations into relocating. 

While initially used to encourage voluntary participation, propaganda shifted to emphasize the perceived backwardness of traditional rural life and the supposed benefits of villagization. 

The strong social pressure to fit in had a big impact on important services like healthcare and education, linking them closely to villagization. 

This connection encouraged many people and families to leave their homes and move to specific areas, even if they were unsure or against such big changes at first. The chance to access essential services became a strong motivation, leading many to choose relocation over staying in their familiar places and routines.

The government made it increasingly difficult for people living outside designated villages to access markets for their goods or obtain transportation. 

This economic pressure further compelled people to relocate. In the most extreme cases, homes and farms were deliberately destroyed by government officials or local militias to force people to move.

This brutal tactic left families with no choice but to abandon their ancestral lands and relocate to the planned villages.  

Husband and wives 1949 Tanzania

Forced Displacement and Inadequate Compensation

Many rural communities received little to no notice before being forcibly displaced. They were often given inadequate compensation for their lost land, homes, and possessions, leaving them in a precarious economic situation. This constituted a profound violation of their rights and a deep betrayal of the Ujamaa ideal.

This shift from voluntary participation to forced relocation represents a fundamental contradiction at the heart of Ujamaa. The very concept of "familyhood," built on principles of cooperation and mutual respect, was undermined by the use of coercion and force. 

The program, intended to empower rural communities, instead disempowered and alienated them, creating widespread resentment and resistance. This stark contrast between the idealistic vision and the harsh reality of villagization became a defining feature of Ujamaa's legacy.