Browsing by Author "Parkipuny, Moringe L."
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Item The pastoral network workshops Arusha: Access to appropriate formal education is the key to pastoralists recovery from marginalization.(Fosbrooke, 1984) Parkipuny, Moringe L.Education is one of the fundamental human rights. Despite the acclaimed nationwide achievement this right has not obtained to Tanzania indigenous minorities. The relevance of indigenous values and knowledge is gaining recognition worldwide. Yet despite being vital that knowledge and education are not per see adequate to meet the needs of these communities in the troubled waters of contemporary life realities, within the boundaries of nation states or the global arena for that matter. Indeed, appropriate education is indispensable to the cultural survival of indigenous peoples and their involvement in the national and global arena, with human dignity. Any attempt at raising quantitative access to schools and colleges will remain only an idealistic aspiration so long as the uniform national education system remains in force. There is a crying need for policy change towards a flexible system, to make possible alternative curricula dovetailed to the specify of the nation's diverse concrete socio-ecological environments. That change is both a basic right of citizens and a prerequisite to effective access of indigenous minority children to formal education. The upsurge towards greater democratization makes advocacy of flexibility, diversity and cultural tolerance practical pursuits with real possibilities for qualitative change. Let us discuss and commit ourselves to participate to facilitate the design and implementation of programs that will enable children and the youth of these marginalized communities to secure democratic access to education opportunities. Primary Education. The Tanzania state has the reputation of a remarkable performance in having attained universal primary education and adult literacy within the first three decades of national sovereignty. In i960 only 25% of school age children were enrolled in primary schools and a bare 10$ of the adult population was literate. UNESCO certified that by 1987 adult literacy in the country a had exceeded 85% and universal primary education had been achieved in all but a few districts. However, it is equally true that this grand achievement was hardly anything but quantitative. In the heydays of the nationwide campaign, carried out in the early 1970s, thousands universal primary schools and adult education classes mushroomed throughout rural Tanzania. The subsequent enormous increase immediately outstripped availability of teachers and education materials. The government launched a crash program to provide improvised training of teachers mass. But output fell far short of the immensely high sudden demand. The idealistic mass education initiative soon lost impetus, as has happened repeatedly to numerous campaigns started in the country in the past three decades. The rigid nationwide uniform education system dictates teaching detached from the very diverse socio-ecological environments obtaining in this country. The status quo preclude flexibility in education and innovations based on the prevailing variety of cultures and actual living conditions of peoples. Primary and secondary school classes are required to have 5 children each. The policy decision to have large classes was intended to 6trike a balance between the genuine need to provide basic education to all school age children and at the same time keeping down costs i.e. in terms of number of classrooms, staff housing and salaries as well as materials. Country-wide these costs can be exceedingly high, relative to actual yearly government budgeted allocation to education.Item People of the valley: the Dani(Fosbrooke, 1993) Parkipuny, Moringe L.The highlands of New Guinea have been inhabited for over 24,000 years, and have evolved some of the most distinctive and long-isolates societies of the world. High in the centre of west Papua, lies the Balim Valley, a wide temperature plain overlooked by 4800 mere high mountains which, though by four degrees south of the equator, bear lacier. The valley is inhabited by Dani, some 183,000 people who only came into sustained contact with the outside world in the 1950s.Item The peoples of the happy valley (east Africa): The aboriginal races of Kondoa Irangi part(Fosbrooke, 1992) Parkipuny, Moringe L.The Goroa, and their brethren differ much from all their neighbors, and I find the explanation upon an Ethnological map lent to me by Mr. Hollis. They appear thereon as the only representatives in the Tanganyika Territory, or, indeed, nearer than the distant Gallas, of the Hamitic race. Seven or eight generations ago they lived in the neighbourhood of Lake Nyanza, whence they migrated southwards to their present locations. This migration was the result of their defeat in a long war with their neighbors—then as now—the Tatoga.1 It is interesting to note that tribal traditions admit that the Goroa were the aggressors, as they attacked the Tatoga and stole their cattle. Their final destinations were not reached for several generations, and the migration was attended with considerable hardship. The Erokh appear to have settled first in their present country and to have made a peace with the Tatoga, which has persisted ever since. The Burungi probably started first and went furthest to the south-east, but were driven west again to their present situation by contact with the Masai, who were apparently then moving south. On their way south they left, in what is now Irangi, the Alawa. The Goroa appear to have settled somewhere in or near Turu (Singidda) in a country which they call Ma'angwe.Item The peoples of the happy valley (east Africa): The aboriginal races of Kondoa Irangi: Part ii the Kangeju(Fosbrooke, 1992) Parkipuny, Moringe L.The Kangeju, or Kindiga as they are usually called by their neighbours, inhabit a large area surrounding the semi-salt sheet of water shown on the maps of Tanganyika Territory as Lake Eyasi,1 and including portions of the districts of Kondoa Irangi (Mkalama sub-district), Arusha (Mbulu sub-district), and Mwanza. Their country is an inhospitable wilderness, full of game but heavily infested with tsetse fly and very short of drinkable water, and, excepting for some nomad “ Dorobo " to the north of the lake, they have it to themselves. Very little is known of this area. No roads pass through it and, though it affords good shooting, no food is obtainable in it excepting the meat of game. During the rains much of it is almost impassable black mud, and during the dry months, excepting for a few places, such as Jaida swamp, water is not only scarce but dangerous, for many of the springs and drinking- places appear to be impregnated with something which causes a severe and persistent diarrhoea.2 The Kangeju dislike the presence of strangers and are most unwilling guides, but no one else has a knowledge of more than a fringe of their country, so they must be used. They are lazy and prone to desert and, if a large supply of meat becomes available, arc quite capable of hiding until the departure of the traveller allows them to feast in peace upon the carcasses.Item The peoples of the happy valley (east Africa: The aboriginal races of Kondoa Irangi: Part iii the Sandawi(Fosbrooke, 1993) Parkipuny, Moringe L.Nothing definite can be written concerning the remote history of the Sandawi, and I have already dealt with my personal theory as to their origin. Their tribal traditions state that they came from the north. It would seem that, though they have never extended to the south—probably the Bantu were already there—originally they lived as scat¬tered clans and families over a very much wider area than now, and became concentrated by the converging pressure of Bantu and Hamite. Originally they were hunting nomads. If my theory that they are a remnant of a larger tribe destroyed by the Bantu is correct, possibly they had been forced down the social scale and had lost their cattle and the art of cultivation when driven into the bush. Certainly, as opposed to the Bushman proper, they quickly developed both pastoral and agricultural instincts as soon as circumstances permitted. The Sandawi live in the wide fork formed by the junction of the Bubu and Mponde rivers, which they share, incidentally, with a section of Wanyaturu some 5,000 strong, who for generations have lived with them, accepting the rule of the Sandawi headmen. These Wanyaturu, nearly all of whom speak the Sandawi language in addition to their own Bantu tongue, are rapidly becoming absorbed into the tribe. The Sandawi proper number only about 15,000, and, though it would seem that their numbers are increasing, their large country is by no means thickly populated.Item Security of land tenure(Fosbrooke, 1991) Parkipuny, Moringe L.Land and its natural endowments have remained through centuries the primary source of livelihood to the overwhelming majority of people on this planet. Among indigenous people, throughout the world, these are the common inalienable collective means of livelihood and the pillar of cultural integrity.