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— Biographer Thomas Molony[423] Smith described Nyerere as "a slight, wiry man with a high forehead and a toothbrush moustache". [424] He was described as an eloquent speaker, [425] and a skilled debater, [426] with Bjerk describing him as having "a scholar's mind". [427] According to Molony, "articulated his sometimes complex ideas in a simple and logical style of speechwriting. "[426] Nyerere was a modest man who was shy regarding the personality cult that followers established around him. [428] In rejecting the personality cult, he for instance rejected ideas that statues be built to him. [429] In a 1963 memorandum, he called on colleagues to help him in "stamping out the disease of pomposity" in Tanzanian society.
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[414] He stated that Tanzania could only be developed "through the religion of socialism and self-reliance". [415] He reiterated the ideas of freedom, equality, and unity as being central to his concept of African socialism. [416] Socialism and Christianity[edit] Socialism is concerned with man's life in this society. A man's relationship with God is a personal matter for him and him alone; his beliefs about the hereafter are his own affair. — Julius Nyerere on socialism and religion[413] Nyerere's belief in socialism was retained after his socialist reforms failed to generate economic growth.
[11] Nyerere's clan were the Abhakibhweege. [12] At birth, Nyerere was given the personal name "Mugendi" ("Walker" in Zanaki) but this was soon changed to "Kambarage", the name of a female rain spirit, at the advice of a omugabhu diviner. [13] Nyerere was raised into the polytheistic belief system of the Zanaki, [14] and lived at his mother's house, assisting in the farming of the millet, maize and cassava. [13] With other local boys he also took part in the herding of goats and cattle.
[257] By the end of 1970, there were reportedly a thousand villages in Tanzania referring to themselves as ujamaa. [256] The peasants brought into these new villages often lacked the self-reliant enthusiasm of the RDA members;[258] despite Nyerere's hopes, villagization rarely improved agricultural production. [259] The Arusha Declaration was a turning point in Tanzanian history and a widely influential speech in Africa.
[406] It was Nyerere's belief that Africa would resolve the tension between the individual and society, a balance which other continents had failed to achieve. [407] Nyerere detested elitism and sought to reflect that attitude in the manner in which he conducted himself as president. [408] He was cautious to prevent the replacement of the colonial elite with an indigenous elite, [409] and to this end insisted that the most educated sectors of the Tanzanian population should remain fully integrated with society as a whole.
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[410] He criticised the existence of aristocracy and the British monarchy. [411] He endorsed the equality of the sexes, stating that "it is essential that our women live on terms of full equality with their fellow citizens who are men". [412] He remained dedicated to a belief in the rule of law. [80] He stressed the need for hard work. [413] Nyerere appealed to the idea of tradition when trying to convince Tanzanians of his ideas.
[421] Despite his personal religious commitments, he espoused freedom of religion and the right for individuals to change their religious adherence. [422] Personality and personal life[edit] Those who knew Nyerere in Edinburgh recall him as 'not the usual type', 'a very decent fellow', 'of a very independent turn of mind', 'a delightful person; a student with a clearly evident awareness of opportunity to learn; a quiet, likeable young man of integrity', and 'a quiet, unassuming person... who drew no attention to himself in the way some students do'.
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[417] He stated that "They keep saying you've failed. But what is wrong with urging people to pull together? Did Christianity fail because the world is not all Christian? "[417] Much of Nyerere's political ideology was inspired by his Christian belief, [418] although he stipulated the view that one did not have to be a Christian to be a socialist: "There is not the slightest necessity for people to study metaphysics and decide whether there is one God, many Gods, or no God, before they can be socialist... What matters in socialism and to socialists is that you should care about a particular kind of social relationship on this earth. Why you care is your own affair. "[419] Elsewhere, he declared that "socialism is secular". [413] Trevor Huddleston thought that Nyerere could be considered both a Christian humanist, [402] and a Christian socialist. [420] In his speeches and writings, Nyerere frequently quoted from the Bible, [419] and in a 1970 address to the headquarters of the Maryknoll Mission, he argued that the Roman Catholic Church must involve itself in "the rebellion against those social structures and economic organizations which condemn men to poverty, humiliation and degradation", warning that if it failed to do so then it would lose relevance and "the Christian religion will degenerate into a series of superstitions accepted by the fearful".
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The speech defined the terms of political debate in Tanzania, and was initially widely popular in the country. But there were also voices of dissent. — Historian Paul Bjerk[260] The Arusha Declaration announced the introduction of a code of conduct for TANU and government leaders to adhere to. This forbade them from owning shares or holding directorates in private companies, receiving more than one salary, or owning any houses that they rented to others. [261] Nyerere saw this as necessary to stem the growth of corruption in Tanzania; he was aware of how this problem had become endemic in some African countries like Nigeria and Ghana and regarded it as a threat to his vision of African freedom. [262] To ensure his own compliance with these measures, Nyerere sold his house in Magomeni and his wife donated her poultry farm in Mji Mwema to the local co-operative village.
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