Mwalimu Julius Nyerere: “A Politician with Soul” and a “Servant of God

Ladies and gentlemen good afternoon H jumo I want to hear it Like H jumbo yes yes thank you so much uh it’s a very very warm greeting to each and everyone of you welcome in in international colloquium about mimu julias a politician with a soul a servant of

God this colloquium explores the link between faith and political career of Malu the first president of Tanzania as an example of New Politics advocated by Pope Francis my name is an hosin from Randa um the one you see here I will let her introduce herself Okay see okay for friends and families I’m Morin and you are welcome I’m from Kenya third year doctorate student in the social sciences here in the Gregorian we are seeing visitors who are coming just set take your seats we are having more seats this way come this way please kibon feel at

Home there are still seats this side kibon thank you thank you Marine uh before we dive into this afternoon agenda uh I would like to give you some information uh about utilities you may need uh for ladies washroom you find it right far in the corner as you exit in this room

Gentleman man you find it uh the parallel side of ladies in case you are craving for coffee we have great Cafe we have everything coffee cappuccino uh you will find there what you need so without F adore let us start with opening prayer I would like to invite Marine for praying for ours

In the name of the Father the Son and the Holy Spirit God our heavenly father we thank you for the gift of of life thank you for all the gifts and blessings you have bestowed upon us As We Gather here today for this special Forum on The Life and Legacy of mimu Julius

Kar we come before you with hearts full of gratitude and reverence we humbly recognize your presence among us as we seek your guidance and blessings for the proceedings that are about to take place we extend our deep bested thanks to the pontifical and non pontifical universities represented here

Institutions dedicated to the passet of knowledge wisdom and understanding we are grateful for the scholarly contributions and diverse perspectives they bring to enrich this forum Lord we also uplift in prayer every individual person in this Auditorium each one uniquely created by you bless the distinguished guests Educators students and all participants

From various walks of life may this Gathering be a place of Enlightenment fostering a spirit of unity and shared purpose we thank you for the opportunity to delve into the life of MIM a Statesman and a servant of God May the insights shared today Inspire us towards Justice comp passion and the

Passit for a better world dear Lord as we embark on this journey of learning and reflection Grant US Open Hearts and Minds to understand the lessons that mimo julius’s life teaches us may we be inspired to emulate his commitment to justice peace and service to humanity we ask all this through Christ Our

Lord mimo Julius Julius Julius the name of the father son and the holy spirit amen wow thank you so much Moren the prayer was was touching um now uh I would like to invite who are going to give us welcoming remarks and opening remarks to to come on the podium

To take a seat um father leis marks Peter LA and then we join our hands in time we inviting [Applause] them Father anony Anthony Eggo monor fortunatus [Applause] welcome and also I would like to invite his Excellence muhamud tabid combo ambassador of Tanzania okay it’s okay he’s coming a

Little bit late we’ll be waiting for him thank you so much now uh I would like to invite Father Mark leis director of pontif Gregorian University to give us welcoming remarks and greeting father you are [Applause] welcome your Excellency Archbishop fortunatus monor Anthony EO the Ambassador who didn’t make it I

Guess I say shikami to all of the to all of the professors students guests and Friends [Applause] Alum Matthew 238 instructs us quote but you are not to be called Rabbi for you have one teacher and you are all students and yet we use this term professor doente and yes mimo as a

Respect for those who instruct us not only in human things but also in the Divine it seems important enough for us to ignore what script scripture asks of us by recognizing the teaching of God and the humans who are dear to us so we open this celebration of the servant of

God Julius Nur a teacher a model for others and A Soulful politician as today’s collo colloquium wishes to discuss what makes this topic so important for us today alas one only needs to follow the news to know that there is not great respect for teachers or politicians in our age we seem to

Have lost that sense of respect because we lack those teachers and those politicians who like Julius n earn the respect of others through a disinterested service to others we must have teachers and politicians who take care of their students and their people first making decisions that do not s

Simply bring wealth but allow for service growth and happiness it is not surprising that Pope Pope Francis says that we need these kinds of politicians today politicians with soul with values with a sense of responsibility to Those whom they serve one of my desires for our Gregorian University is that we have

Sufficient time and place to reflect on what our responsibilities are given the gifts the talents that we have received from our God I think that this colloquium provides us with that opportunity for reflection for forming our own plan for acting justly Julius nura once said that quote

Our children may learn about heroes of the past our task is to make ourselves architects of the future it is is important for us to study to reflect and to learn from the heroes of our past something that has also dis disappeared somewhat in our own day of constant criticism and critique

But always with the idea of evaluating about how we might become architects of our own future a future that is more just more peaceful and more prosperous for all thank you thank you so much Father Mark for your opening remarks and congratulations it seems you were born in

Tanzania actually I I guess he has given a very perfect talk and thought of mimu Julius what do you think okay they saying that it is okay so let me welcome monor anony Ono under Secretary of the dter for promoting integral human development from the holy sea

Welcome let us welcome him with a CL uh thank you everyone um your grace um AR Bishop uh fortunatus wuku um the uh recor magnificus Father Mark Lewis your excellencies and um students and uh people of Tanzania and from Africa on behalf of the uh the prefect of theic

For promoting integral human development Cardinal Michael journey I offer all of you our warm greetings and cordial good wishes to uh to all of you here present and those following online um our decast is involved or treats issues of uh uh human development and that’s why we here uh today to uh

Express our best wishes and also to uh um talk to you a bit more about the uh what our dicastri does founded in 2016 by Pope Francis the mission of the dicastri is to support the Holy Father and the Bishops in promoting integral human development this Mission involves accompanying local churches in their

Pastoral Ministries to overcome obstacles to integral human development the ultimate goal of our decast is to give life and to ensure that no one is excluded through various social apostolates such as migrant Ministry and Health Care Ministry the local church in Tanzania Works to identify obstacles to human development the decast was

Privileged to collaborate with the uh local church in Tanzania through uh listening sessions to help the church identify those obstacles and to anticipate a way forward and just uh uh last may we had the Bishops of Tanzania in our dicastri where and that offered

Us uh a um a very uh Rich opportunity to talk about the issues of human development in Tanzania the major aim of this conference or this colloquium is to Mark the 10th iversary of evangeli gum and the third anniversary of fratti and these paper documents invite us to reflect on the connection between

Faith and social commitment by invoking the legacy of julus ner this colloquium recognizes in him a fitting example uh for our reflection so we couldn’t have chosen any better uh figure African figure to reflect on in the life of julus Nera we see a shining uh confluence between faith and social commitment at

Least in a couple of ways firstly his life was characterized by Simplicity and service to others even sacrificing personal Comforts to the benefit of others secondly he diligently worked for the unification of his people Tanzania has over 120 tribes and the adoption of kiswahili as the national language

Helped to unite the people and to break down barriers that were found founded that that were found between them his project of unification was informed by the philosophy of uama which is family Beyond blood relations why not a perfect philosophy even today open to evaluation and criticism ojama was the Catalyst for

Uh some significant social changes such as bringing uh electricity to communities and the expansion of Road uh Network works the building of schools and the growth of small towns while initiating these changes nerer ensured that these projects kept in central Focus the individuals affected by them the betterment of people and of the

Human person was the motivation for his social reforms for its uh part the church recognizes his life an example as one of Holiness and admiration julus has been named a servant of God since 2005 and is on the path to beatification as Africa continues to struggle to overcome many obstacles to

Uh integral human development it is my hope that the Fraternal dialogue that will take place in this Hall today and in this context of the colloquium will bear much fruit not only for Africa but also for the entire uh Human family thank you [Applause] having babaa as a servant of God is not

Something to be clapped just like this I want to hear the the that way of I mean proclaiming the joy of in Africa It’s like because I see here we are I mean 99 almost .9% African so I just want to hear a clap of thank God that bab TAA is

A servant of God can [Applause] I wow that was perfect that was perfect thank you so much thank you so much right now let me welcome AR Bishop for forus to give us a word welcome him with a club of f please kibu I thank the organizers of this session

For inviting us I say us because the primary invitation was addressed to the under Secretary of our decast mon Samuel angali who is today in China on official visit representing the holy sea while he was leaving for China the pro prefect of our decast was coming back from Tanzania he returned this

Morning because he went to install the new Archbishop of Tabora who is also my predecessor in the decast as a secretary of the decast his Eminence Cardinal protas rugamba in his speech in Tanzania Cardinal Tagle who is the pro prefect reminded the people of the cidal

Way that the pope is proposing for us for the church it’s in know the way that is based on communion on Mission and on participation and these are elements that are very important for a good governance as we talk about M Julius I want to tell you that this man is a

Challenge in today’s Africa today we have a crisis of leadership in our country I’m sure you’re not going to doubt it quite often we try to either wish away or divert attention from our problems by maybe justifiably also calling the foreigners who might have caused our problems we invoke slave trade and

Slavery we invoke colonialism as things that have kept us where we are maybe they have but let let us just do a little introspection which I’m sure is what um Julius ner did there is hardly any country in the world any people that have not had some experience of

Slavery any people that have not had some experience of colonialism if you think of the time we talked of the reign of the two Napoles even this country Italy has had its own experience of colonialism you go to the various countries in Europe you think of even the great

Israel as we think of today you only need to open the pages of the Bible they have experienced all such but they did not dwell in licking their wounds and blaming others they try to come home and do introspection and say we don’t want to make the mistakes others have made us to

Make or others have made in us you know what we have today in Africa we criticize Colonial colonialism but what we have we have an inculturation of colonialism we bring colonialism home some people call it ethnocentrism others call it tribalism tell me we go to some places

And we are worried about the people people that propagate white supremacy Concepts and we come back to Africa we have ethnic Supremacy tribal Supremacy One Tribe is feeling it is superior to the others maybe because it is lucky to have more people that have got titles is that not what we have gotten

From the others or One Tribe gets power and then it uses the power to oppress another tribe or other tribes is that not colonialism why do we bring it home why didn’t do we keep to blame blame others now where does mu juliusa stand out we look around Africa there is

Hardly any country in the in the continent that doesn’t have acute problems of ethnocentric Prejudice ethnocentric discrimination I can tell you this because I am the secretary of the decast for evangelization precisely the section that deals with first evangelization and the new Young local churches our decast is the extended arm

Of the Pope in ex dealing with relationship with the local churches in making provision for the churches helping the pope advising him on who becomes bishop and where and I can tell you we have problems in the naming of Bishops in most of our African countries oh he is not from our tribe

He’s not going to be accepted oh he is not from that type that area he’s not not going to be accepted instead of accepting him we prefer the priest from Europe we prefer Europeans to our own brothers who are from other ethnic groups is that not racism inculturated now

Julius was able to focus on uniting his people that is one place when we are pro making the provision for a bishop the least worry for us is which is his ethnic group where is he coming from which is his tribe and that is because of Julius

Ner as a president his Focus was not on how big how fat his bank account is somewhere in Europe his emphasis was not on how many big or his fleet of cars no his Focus was on UJ how can we be together brothers and sisters in this he already had the

Foresight living out already what pope Pope Francis would write in the encyclical Fratelli taking the example from Francis ofas who sees in every part a brother and a sister and in his life also julus nura put into practice the thing that St Paul gives us we remember his letter to the

Ephesians if you open your Bible Ephesians chapter 2 from verse 13 to verse 20 in verse 13 it tells us that those you were farare of have not become near with the blood of Christ that broke down the Walls Dividing Walls making us one people and then in verse

19 precisely says you are no no longer strangers but fellow citizens in the same household the family that has got the apostles as its foundation with Jesus Christ as a Cornerstone muu Julius lived according to the spirit of the word of God in the New Testament and

According to the spirit that we find in that beautiful encyclical of Pope Francis Fratelli on social International fraternity may all our other African presidents and leaders today take the Lea from him and not focus on their own personal enrichment material enrichment not focus on favoritism towards their own ethnic groups but on

The universe of fraternity Brotherhood and Sisterhood that should characterize people that profess the church as family of God thank you for inviting us thank you so much it is true that we have crisis of leadership in Africa and then let us learn from Julia thank you so much let us

Appreciate um again thank you so much thank you uh now I would like to invite his Excellency um Mamud tab Tabit combo ambassador of Tanzania to deliver uh opening remark thank [Applause] you excellencies at the high table dear participants my brothers and sisters B I’m I’m learning Italian

So I’ve learned for three months and I must admit I’m good now par Poco H I would like to extend on behalf of the United Republic of Tanzania our sincere greetings from our president Madame samama suu Hassan who is fully aware that I am here today because I had to report and inform

Accordingly about this event and the importance of this event to all of us so I would like to thank the organizers Fratelli toti and uh all the participants for honoring a great men that among all his uh praises you forgot to mention one which is our father of the nation he is

Also my father of the nation of my nation which is my main identity and all tanzanians in this room so he’s our father of the nation and he earned that title call it politically call it government but he earned that title and that title is there to stay forever so greetings from

The president our president Madame Samia but also from the family who wanted to join with us family of late MIM the son was already nominated by the family Dr makongoro ner to join with us today but unfortunately due to some unavoidable circumstances he couldn’t make it but he was supposed to be with

Here as today so I will start with these greetings so that you accept accept them and on behalf of the United Republic of Tanzania we fully support the Symposium or colloquium that you have decided to pick these great men not to us tanzanians not to East

Africans not to sadic not to Africa but globally because we can see different nationalities who are here today and some of them appointed as origin of Tanzania from what you have presented so thank you very much secondly when I received this invitation I shared with my other 49 colleagues who

Are ambassadors of the United Republic of Tanzania around the world H we are 50 all of us together and I shared with them immediately the poster plus uh this image in our group these days the so-called WhatsApp chat group we have ambassadors chat group and uh we discuss many many things

The things that you discuss in church the things that are going on globally and everyone presents their discussion including our ambassador who’s based in Jerusalem we have an embassy in Jerusalem this season he writes the most then most of us so we read and as diplomats we are regulated

In what we say and what we speak but one key Ambassador wrote to me privately they call it these days inbox they wrote to me privately and said how come it’s only two mimu Julius a politician with soul and and M a servant of God

M is more to us I will read extras that he wrote to leave it to you all as a challenge when you discuss about M if you feel comfortable and if you will agree with my colleagues you can add on top of that and I’ll mention a few because the list was very

Long besides politician with Saul and a servant of God my colleagu said he was a liberator because he liberated us not only United Republic of Tanzania there are many countries who are also present in this room which I will not mention because they will speak for themselves but once MIM say said we

Tanzanians are not going to be free if others in the neighborhood are not free and one good friend of uh of Kenya my good friend Kenya I have a lot of good friends Kenya we call them watani sometimes says you Tanzania don’t speak good English as we do

Kenyans and I said also you don’t speak good swah as we speak and uh number two I said you said English but you are Kenyan I said Swahili because i’mah so I had a privilege over over the other language so besides mimu being a liberator he liberated us also from all that

Tribalistic and ethnicity that we had in the country and United us with one language today this language has worn an international uh status and uh almost all of us including my brother counselor from uh Burundi he speaks Swahili he speaks Swahili good s and uh and uh we are trying also to

Unite our region like many other regions with our language so besides Liberator mimu was a ambassador of Swahili in the region Pana africanist true African Independence Seeker because he’s the the one who negotiated Independence for our country I don’t know I was a bit late I don’t

Know if you mention the mimu period where he was a prime minister before becoming a president there was a short period that MIM was a prime minister I hope you are going to discuss about that because that was a very important period of tanganika free Tanga before mimu

Became president and then Rashid Kawa became the prime minister so I hope as a key note opening remarks I like also to leave some challenges for discussion besides the father of the nation our International figure and a governor who governed positively because politician not all politicians have governed I know several politicians

Who are in opposition they’ve never been part of government since our country was born the politician and governance is you can defy a bit so besides being a servant of God he governed with good faith of and directions of God so we are here to celebrate

M and I’m here to join you and uh please rest assured our Embassy is there to support you fully in such occasions of honoring and remembering this great leader of Africa for us for our government of the United Republic of Tanzania for our president madame Sam suu Hassan we have decided that all

Embassies of the United Republic of Tanzania will have also cultural centers which will be propagate propagating our Swahili culture and language and uh I’m very proud to say in Roma which is my station we have opened an official Swahili class that in honoring M because he United the country

He United the country with a Common Language today excellencies we don’t ask a person where are you from what is your tribe what is your ethnicity we don’t ask them what is your religion what is your M sect or where you originating from no no we are identified as

Tanzanians we identified as East Africans we identified as Africans because of M this class that we have started we are providing the Swahili service like others who had provided swah service before us and the two lecturers from this class are here today and I would like you to see them for

Those with good reading I don’t how about your swah is good no so you better join the class now Anastasia these are our two Swahili uh uh teachers or professors I can call them because they were verified by the official body of Swahili in you call it swah in English but it isah

Bakita tanzia so with these few words said I would like once again to thank you very much for involving our Embassy we feel very proud to be associated with M always because without him we wouldn’t have been here one of the other Ambassador said if he had those things that you

Mention to money taking money stealing money Etc we today wouldn’t have been standing here it would have been a different all together we are standing here with suit and tie nice ties because of what they did they didn’t scrap of anything we must give them their praise

They tried to save as much as possible and leave us a lesson that we should also leave for others who will come after us our children our grandchildren and our future generation so I’m not alone I’m here with our Embassy staff who have accompanied me and they here I

Would like them to stand with their families so I’m not alone you can see I’m not [Applause] alone now I’ll speak SW also to honor this great man besides as a servant of God and and a politician also a propagator of Swahili language as our national identity and National unifying Factor

This I’ll have to stay in English because others have to listen as well and understand me W sinka said if we don’t tell our own stories if we don’t tell our own success who are you depending on to tell your your story and who are you depending on to tell your

Success n is the son of Tanzania m is not only the son of Bama but is the son of all East Africa m is the son of Africa and M is the son of this world we all together should cherish what you have this is a wealth that we

Have and we have to look for the future for such examplar leaders that we the current generation and the future generation should follow these are all that I have in my open remarks once again thank you very much for inviting me here and I feel very honored and

Privileged to be with all of you and for those Servants of God please when you say your prayers do remember us as well thank you Thank you very much to the Tanzanian Ambassador and right now I want to welcome his our um okay so help me welcome the dean of the social science faculty here in the Gregorian University if we are here this event was organized under the social science faculty here in the

Gregorian so help me welcome father petera who is the dean to the faculty of social sciences welcome father thank you very much B collabor I’m very pleased that this short conference is taking place first and that it is taking place here with us as you know the social the social The Faculty of social sciences has its foundation in the doctrine of the church and the social Doctrine social teaching of the church

Which the pope very nicely expressed with two words attributed to St Francis of AI laat of see we give praise to God and fratel we are all brothers and sisters we’ve heard about that uh I don’t want to to dwell upon it uh I’m welcome students who are here and I invite

Everyone to study these encyclicals to study the work of people who and the life of people like Julius ner who were putting them in practice before we maybe even found words for it because this is our calling this is our mission particularly in the social context in the political context

To to take care of our common home and to live as members of the same household as brothers and sisters I hope that this will lead as a Dean I have to say that so I hope that this conference will inspire the students and the professors

To to deepen their knowledge I hope and I would welcome it very much if this conference leads to uh to written Reflections which we can share with people who are not participating here uh and I def itely hope that this is not the first and last event or

Initiative of this of this kind uh we in our faculty of social sciences have a rich tradition with engagement in engagement with Africa it goes back at least as far as I remember to the chicks to the chantra interdisciplinar they had a a good number of African students who are

Working in the media nowadays in Africa we have a lot of students now here and I hope that this connection continues and it becomes uh a two-way street not just students coming here to learn things but also students bringing with them the the wealth of their

Experience uh and so we can become all richer by sharing and by studying this so welcome everyone and I wish you good a good afternoon uh thank you so much Dean P uh I would like to ask if it’s possible actually I was thinking we are

Not going to be many like this but surprisingly look at how we are which means this event is interesting we want more more and more yes we will work on that no two of us who want to make it happen all right thank you so much [Laughter]

Okay okay thank you so much um now we are going to to watch a video of uh Mal julus of um just maybe some of you you don’t didn’t see him talking this is time to to listen like how he was and what he was saying um I would like to

Ask technician to play the video yes thank you what kind of business is that if I do business with Abu he determined he buys from me cotton and I buy from him whatever it is chicken or what c c but he determines the price of the C

Which he sells to me so he fixes that price of the C which he sells to me but he also fixes the price of the cotton which he buys from me well unless he’s a God or an angel an angel I’m in trouble I’m in trouble because he

Will raise the price of the C he sells and keep down the price of the cotton he buys from me inevitable he must do that and this is what is happening on not this imaginary thing Abu has no C to sell to me and I have I have no cotton to sell

To him but this is what is happening on this on the global basis it is an unfair system that system so that system the way it is organized the way it is organized by the North run by the north for the north the way it is organized that

System always takes money takes money from the south to the north transfers transfers we say they say it transfers resources transfers wealth from the south to the north I’ll give you a small example Tanzania last two years ago we began pushing up the price of pushing up the production of cotton

Again so 1986 87 858 8587 85 86 we doubled we doubled our production of cotton and and thought up you know because one of our problems is is is the is the foreign exchange and cotton is a big foreign exchange ear for Tanzania so we double the the cotton the cotton

Production and we s ah and I tell you I listen to the prices every morning and one morning the price was 68 American cents to the pound 68 American cents to the pound of cotton that’s thought fine you know if it can go on like the next morning the

Next morning it is 34 exactly half 34 American cents to the pound but it is not so we would get less money why because we have spent a lot more foreign exchange to double the production in order to double that production we have used more fertilizer from the

North more insect side from the north we have to move it to move it on trucks so we have more trucks to Move It from the north so we have spent more money in order to produce that amount of cotton see but we get exactly the same

Amount as we got last year on half the CR there somebody in the north who had robbed of my country half half of scotten production was stolen by somebody in the north that is the system that is the system and if that system is not changed if God Almighty if God Almighty handed

Over that system to some angels to run it without changing it so you have to change that system the system is wrong it is a system organized for robbery and robbery by the rich robbing the poor and it is it is totally wrong and it is known

It is wrong because it is it’s as simple as that you can explain to any intelligent person in the north and he knows this system is wrong A system that transfers wealth from poor people to rich people automatically it’s wrong it must be changed we can’t live with a system like

That what kind of business is that if I do business with AB thank you thank you so much let let’s join our hand to appreciate mimu he was Hest man if you if you have you saw the speech was coming from heart uh now I would like to

Invite um Temple an new foro he is a Jesuit priest and also he is an student in um sociology here in at Gregorian University uh faculty social sciences to introduce our speakers thank [Applause] you all right thank you Rosine uh pardon me I’m not going to speak as eloquently and as prophetically

As n has just done so please make sure your expectations are very low um your excellencies uh eminences ladies and gentlemen brothers and sisters friends once more good evening to you all and karibu Sana I will start the classes so as she has mentioned my name

Is Temple anoro I’m a student here at the Gregorian and my task this evening is very simple and it’s that of presenting three of our keynote speakers for this event there’s no particular order I will present them in the manner in the order in which their presentations will be made so our first

Speaker for the evening is Dr Manza kamat did I get it right Dr Manza Kam Dr kamata is a senior lecturer in the faculty of political science and public administration at the University of Dar Salam bornn in birad in Tanzania Dr kamata re received his PhD in political science from the University of

Dar Salam he’s extensively published in the area of African politics and development and he’s one of the three lead authors of this biography of Julios ner it’s a thre volume biography and there are copies outside for those of us who might like to keep

One and it would be not be wrong to say that apart from from mimu himself Dr Kam and this work um has contributed in assembling us here today not only did these volumes Inspire the initiatives that led to this colloquium but it has been a guide in the process of planning

For it and I hear there is even another volume in the coming and we can’t wait to lay our hands on it and to and to read it so this evening Dr kamata will be opening our colloquium presentation with a keynote titled Julius nerer a lifelong solidarity with

The poor and the peoples of the South please a round of applause for Dr kamak our second keynote speaker is Dr Ethan Sanders DR Sanders is an associate professor of History politics and political economy at Regis College a Jesuit Catholic institution in Denver Colorado in the United States he completed his doctoral

Work at the University of Cambridge where he was drawn to the emerging subfield of global intellectual history with a geographic focus on Africa and the Indian Ocean World broadly speaking he’s interested in the political and religious history of Africa and he has previously published on the Zanzibar Revolution and the Cold War African

Political thinkers missionaries and Empire in Africa Christian Muslim relations in East Africa and gender and ethnicity in zanba DR Sanders is currently working on two book length project projects the first is titled building the African nation dot dot the African Association and pan-africanism in the 20th century East Africa under contract with

Cambridge University press which looks at how early strands of panafrican thought ignited the political imagination of East African intellectuals and political activists in the colonial and postcolonial periods the second one is a religious and intellectual biography of Julius iner TI Beyond research he sees his vocation as

A scholar mentor and was attracted to Ra’s College because of the ignatian principle of cura personalities or care for the whole person which most of us students here at the Gregorian understand this evening DR Sanders will be making a keynote present presentation titled Africa’s Soulful politician dot

Dot human dignity and equality in the thought of Julius nurer DR Sanders you’re very [Applause] welcome and our third speaker is someone many of us know is Reverend Dr festo mender SJ even though he forced us to put fan ker as Jesuits are want to do Dr Fon

Kender SJ is a Jesuit priest from Tanzania who is currently serving as academic director of the Roman archives of the Society of Jesus a historian of Africa Dr Kenda holds an MA from the school of Oriental and African studies London and a D field from the University of Oxford while Dr Ker maintains

Scholarly interest in the areas of identity nationalism and unity in Africa as well as contextualized Theology and spirituality and I’m sure the Ambassador would like this and the kiswahili [Applause] language in fact he has a translation of the spiritual exercise into kiswahili um most of Dr M Ker’s research

Has focused extensive on Jesuit history in Africa his most recent Publications include first Jesuits in Africa a historical narrative from Ignatius of lyola to Pedro Arup which came out last year and this year a splash of diamond the Jesuit presence in Ethiopia from 1945 to the present this evening Dr

Kenda will be offering the third keynote on the title Francis n and politics as a space for human encounter so my brothers my sisters and my friends please may we put together a round of applause as we invite Dr kamata to come and deliver the first [Applause] Keynote good evening

And I’m deliberately using indang because to all human beings are equal according to and he told us to believe that and to exercise that principle but there is a second related one where he says all human beings literal translation will be all human beings I’m my brothers and sisters they

Relatives but there is a a joint to that where he says all human beings my Rel brothers and sisters and Africa is is one so we grew up in Tanzania referring to each other is Inu and du baloi we we didn’t use Excellency B we would say today

Sayi but during smim era it was bosi we are all equal he was um we are equals but he’s one among equals as a leader so I have beg with that just to remind ourself of what MIM wanted to promote in the country and it has been mentioned here

That mimu built a nation a nation of tanzanians so when I was invited invited and I should not forget to thank F Albert and Menda for searching for who should be invited to come to from Tanzania to speak on mimu and I was lucky to be

Invited I think because I happened to be privileged to be part of the project of writing the biog graphy of mimu uh which has been introduced to you shortly but when I was asked what to talk to choose what I was invited I was told just tell us what you want to to

Talk about and it took me some time and then uh I decided to talk about mimu and his lifelong solidarity with the poor people people of the house but what inspired me is mim’s speech which he made in 1970 which might some of you might have read it and it was a

Speech to the merical sisters in 1970 in New York and the title of the speech is church in society and muu speaks and expresses his his concern of how societies were and how the word was during that time and his description was that the word was divided between the rich and the poor

Societies especially in the poor countries were also divided between the rich and the poor and whoever selected that short CP of mimo I would say thank you because you have assisted me to say partly what I was or had plan to say so that’s what inspired me to to to

Think of mimu and his solidarity with the poor peoples of the South basically he talks about the peoples and the Nations and in this particular crep we was talking about Nations poor Nations wealth flows from the poor Nations and goes to the rich Nations and that was a

Major con con and I would quickly say that that has not changed it was 1970 it is 2003 that has not changed as the poor in Societies in Africa for example MIM was concerned about the division between the rich and the poor wealth flows from the poor to the rich and that creates

Inequality and Injustice so the source of all Injustice in the world according to mimu was that Division and the system which allows that division to continue so probably I should say a few things about mimu before I proceed mimu was born in bama and those who will be interested I brought a few

Volume books for those who will be interested in the history of mim’s childhood education Etc is all in the three volumes mimu was baptized in 1943 and one of the the anecdote in the book is that when muu was baptized he didn’t choose a name for himself the name was

Given and so he was the name given to him was Julius and then he was very curious to know who is this Julius he found out he was a saint and but he was disappointed that yes he was was a saint but he was not one of the most famous

Saints so maybe if he was given a chance to choose a name for himself he would have chosen a name of the most famous saint but now there is a whole process of Julius named after St julus of becoming a saint himself um Julius LED his country in the struggle

For Independence that was tanganika from 1961 no from 1954 when they formed officially when they formed the Nationalist party called tanganika African National Union and MIM became uh the president of that party but it’s also very important to mention here that mimu was a teacher and he told in two two different

Catholic schools one is St Mary’s Tabora before after he he he he graduated from maer and then he went to Ed edin he came back to Tanzania tanganika and he taught at St Francis College from 1953 to 1955 and I want to to say something about that um he would have continued to be a teacher after 1955 he was in a Catholic college and it was a safe heaven for a nationalist but prior to that the colonial government has issued a secular to all government employees that they

Have to choose their jobs or the involvement in politics even becoming a member of a political party so it started with those who were working in the government but then they realized that was not enough because all these people like Julius Kar who were involved inl politics they were working for non

Governmental institutions and the church was one of them but they found a reason and the reason was churches were receiving subsidies from the government to pay salaries so they wrote another secular instructing the churches that whoever was working with them but was involved in politics he had to make a choice to continue

Working as a teacher or to resign as a teacher and work as a politician so far will is called mimu and informed of this choice and mimu chose to resign as a teacher and chose to continue with political work work this is always made as a reference

On the sacrifice MIM made because he was jobless immediately he was jobless he didn’t have a house to go to he had a family he had a wife and two children soim I think chose to go back to Bama and he stayed there for a long time

He had a choice of looking working for a job and there are so many jobs available he was educated Etc but he chose not to and in bama there are stories about when he was working with the church translating the catechism from English toak etc those are some but this is a

Sacrifice he made a choice he made at the early days of the struggle for Independence to devote his time in the struggle for for the independence of his country and when he came back to daram he lived on assistance from uh his colleagues because the party had no

Enough money to pay him a salary okay so that’s how things were were happening but then he we fought for independence and Independence came earlier than it was expected because because if you read the book when MIM was asked what do when do you expect Independence Tanga to come M would say

Maybe in 15 or 25 years so if you take 1955 and you add up it would have been 1975 or 1980 something but Independence came in 1961 7 years after the formation of the tanganika African Union now to lead an independence movement in the context of colonialism I would say it’s not something

Unique okay many were out of necessity had to give themselves for the independence of their countries because colonialism was universally within the colonies uh not an acceptable system and it was very easy of course with some difficulties to organize the colonized against colonialism so like Kata like

Like like many other leaders he he he happened to be a leader of a Liberation movement which led his country to Independence but what is unique is that what do you do with Independence because the masses had their own aspirations the elite the Nationalist Who provided leadership also had their

Own uh expectation after Independence and the immediate for most most of the the African Elite who led the Independence was to occupy the privileged positions left by the colonizers so they became ministers they became principal secretaries they became heads of parast organization Etc so privileged position that’s one but

Two they started using their position to accumulate wealth for themselves so it started happening in Tanzania but immediately after Independence MIM was asking himself a question what kind of tangika what kind of societ is Tanga going to be and what kind of leadership will be required to lead the tanganyikans into

That kind of society in 1962 the Ambassador mentioned uh 1962 1962 February I think MIM resigned as prime minister of course they I won’t go into that he resigned but one of the how he spent his time okay he he was mobilizing and reorganizing his party but he was also translating Shakespeare’s

Book um The Merchant of Venice and the meant of Venice and Julius kisari in Toki Swahili but he also had time to articulate his idea of UJ and he wrote a pamphlet which was published in 1962 uh Jama the basis of African socialism he had thought about AMA before but it was not

Articulated so he produ that but that was not the time when the ujamaa was implemented in Tanzania until 1967 and MIM had enough more he had more time to to refine his idea of the kind of society we wanted to build in Tanzania and that c came in

19657 when mimu pronounced the Aria declaration so I’m saying this because MIM was concerned with the kind of situation after Independence and what was unfolding in the country his colleagues were busy accumulating for themselves forgetting that there were millions of tanganyikans who needed attention who needed the aspirations to be translated in an

Independent uh country and to him the future society and I because I’m here Jerusalem for Tang Jerusalem for Tanga a society where men and women are equal and are treated as human beings where there will be no exploitation between man and man or a group of men exploting others so that’s was one

Of the issues which concerned mimu and um so in that sense I say it’s a choice he made and it was a reflection of his solidarity a continuation of solidarity with the masses with whom he fought for independence of tanganika but he was also articulating and identifying with their their conerns

Um that’s one aspect but the second aspect is mim’s involvement in the fight against colonialism El elsewhere in Africa the the Ambassador mentioned it and Tang Tanzania laid the struggle for independence of other countries and I think this is one area which needs a lot of more study on the contribution and the

Sacrifice that Tanzania and other Africans made but one could also pose a question that you had Malawi in the front line but it was not a Frontline state which was an independent African country so it was not necessarily natur of a country to become in the front line

Of the reation struggle in Africa but Tanzania chose and led by MIM and one could even ask a question if we didn’t have M um will Tanzania become a Bion of liberation of Africa as it is known today that’s a question that I leave it for for discussion so that’s another

Aspect because mimu believed that colonialism is universally a bad system and it has to be rejected and fought against and there is a quote which I would like to share with you MIM say that colonialism implies inferiority of the colonized and acceptance of it means an automatic limit to self

Respect end of quote and there is this other long quote which I would also want to read that why you should fight against colonialism you are independent tanganika why should you be fighting the woles of the mozambicans or the zimbabweans ETC and MIM say that those

Who governed us felt that they had a right a genetical right to Governors if the right to govern was based on Gene The Misfortune of Being governed was also being based on gin if the independence of Moos was being still questioned by the Portuguese on the basis of Gene certainly the Portuguese

Were not accepting the independence of Tanzania they would be toting it but not accepting it and so it was important to complete the independence of Tanzania you had to work together with the people of mosm to get rid of the Portuguese or teach them a lesson end of

Quot so that’s another aspect of MIM fighting against uh systems that are oppressive exploitative and humiliating to human beings but there is another aspect um that buim was concerned with okay domestically I’ve tried to touch on but also in the region terms of Liberation struggle but MIM was concerned with the International System

And how divisive it was uh the clip as I said assist me to quickly shed lights on this um and MIM completes and there is a sentence where he says this has to be changed and it must be changed now the modalities of change what is the method of

Change when it comes to Liberation struggle mu accepted the use of violence as a means of struggle as a means of changing and removing a um an oppressive uh system and at the international level one of the approach was for malimo to mobilize um other countries other

Nations and he was involved in many initiatives and one I will mention quickly was the call for new international economic order in 1970s new international economic order but the last initiative that he was involved is a th THS uh commission which was trying to find a solution of the THS on how to

Promote their to get solution to their problem without depending on the North and this happened because the North and the sou were involved in a dialogue and the dialogue was on changing the existing economic order and that collapsed if you remember some of you who may recall it was 1980 Mexico Cancun

There was a conference between the North and the th and it didn’t work it collapsed and the th was compelled to look for a solution from the th and one of the thing that was proposed was that the th must cooperate among themselves and seek a thous Collective self

Reliance uh to to to to to read to get rid of the existing system and free themselves from it and finally um it’s mim’s call for the oppressed to rebel and this is in the speech to the m sisters MIM was making a call to the church to the people of the

THS and any institution which matters that you have to make a choice one on whose side are you are you on the side of the oppressor or on the side of the oppressed and what should be done and to what should be done was and I think

Still is to rebel against the oppressive uh system um and mimu had different ways of pushing his agenda and I would like to complete by reading you a quotation of a conclusion of mim’s speech at the United Nation uh in 1985 that was his final speech at the UN

And MIM said and I want to read this to you because MIM never kept silent whenever Injustice happened and wherever Injustice happened and said uh the following Um okay it’s here to be silent you might have heard it to be silent when we see danger to refrain from attacking policies which we see to be contrary to the interest of peace and Justice to do those things would be to surrender our freedom and our

Digity that we shall never do thank you very [Applause] much another round of applause Asante Dr sorry because I mean we are running out of time sometimes we say there is time in Africa but it seems we are outside Africa even though we are talking of the I mean this big person

From Africa so thank you so much and it is very true that we are working on the shoulders of great personalities and knowing our history is fundamental so thank you so so much I guess we deserve a break what do you say hm but you see right now I cannot even

Speak the small I know because B okay so we we are going for a very short short short short break 10 minutes and we will start at exactly 1645 okay so once again the washrooms for ladies are at our right just right at the corner on your right as soon as

You get out of the of this this building and the ones for men are parallel at the opposite okay in case you want some coffee some tea some whatever it may be the coffee shop is just before you enter to the washrooms of of men okay so you

Can even check some informations from there because I mean the gorian students are here so as and feel at home thej spirit H thank you so much also for those who are connected those who are online as Ani and feel at home we are going for

Break for 10 minutes at 16:45 we are back okay thank you uh to Dr kamata for that wonderful paper bonera uh Tania anakuja kabuni um I also wanted to thank uh the organizers so um an RO rosin Temple Moren and Maria and most especially to Father Albert and to uh father festo for

Inviting me here and giving me such a warm and wonderful welcome I just want to say that it is an honor uh for me to be here I have much respect for the mission and the work of the Jesuit order and it is a joy for me to be at the Greg

So I teach at a Jesuit university in Denver Colorado um in in the United States and I often tell people that I identify as Jesuit I am just not an official member of the Society of Jesus now even though uh he is not well known to today’s generation Julius n was

One of the most significant figures of 20th century Africa and was a leader of the global South he is maybe most well known for becoming the anti-colonial Nationalist leader of tanganika and later president of the United Republic of Tanzania but his influence went beyond Tanzania Ned was a key facilitator in

Liberation struggles of southern Africa as we heard earlier and he was also important to the region for being one of the loudest strongest longest most principled anti-racism and anti-apartheid champions he embraced leadership roles in the pan-african and non-aligned movements and in his later years he was commissioner of the South commission and

A key figure in attempts to create economic solidarity in the global South Beyond his leadership positions Julius n is often considered Africa’s philosopher king par excellance and many scholars have noted how he was one of the deepest and most globally minded thinkers of Africa’s post-independence leaders his political philosophy known

As UJ United Family was the most robust vision of African socialism of its time and we’ll be analyzed further momentarily and yet Des despite the hundreds of pages written examining the political thought of Julius n and his ujamaa philosophy Thomas spear pointed out that very few historians have

Explored how his political thought was influenced by Catholic social and political philosophy for even though n was most well known for his National and Continental political leadership he was also an inquisitive Catholic and a devoted Layman who was deeply shaped by by his faith so like leapold Sanger of

Uh synagog um Julius n considered a vocation as a priest in his Youth and throughout his life he devoted much of his time to the translation of Christian texts having translated two catechisms a Himel the weekly epistle and gospel readings from for Mass into his native kinaki at the beginning of his political

Career and then after uh retiring from the presidency he translated all four of the gospels and the Acts of the Apostles into kiswahili verse now n red engaged and wrestled with Catholic writers and Incorporated and reformulated some of those ideas into his own thoughts on Humanity’s purpose and the role of domestic and

Global politics now later I will make the argument that Not only was N Shape by his faith but in many ways he was also a powerful lay leader who shaped and influenced the Catholic church in the global South and Catholicism more broadly in the late 20th

Century now my first of two aims is to give some insight into the Catholic roots of n’s political thought and then share my thoughts on his influence and impact on the global Catholic church now my starting point is uh John Earl’s uh observation that historians of Africa have compartmentalized African intellectuals

Political thinking and religious thought when in reality Africans blurred the lines between European religious and political epistemologies not only did n blur the lines but this trend of compartmentalization is clear and the sizable literature on while there have been a small handful of theologians who have produce excellent studies on how

N’s thought intersected with liberation theology or Catholic teaching almost all historians and sociologists who have looked into the intellectual origins of n’s political thought have focused on only one of two um aspects of his intellectual biography highlighting either his upbringing in the uh cultural milu of his rules Zaki community in the

1920s and 19 30s or they have pointed to the ways in which n was influenced by the ideas of a series of European writers Scholars and mentors during his time at M and Edinburgh universities now in these studies they Forefront his interaction with the Western political Canon including

Thinkers like Plato lock Hobbs rouso Adam Smith and JS Mill and yet the most numerous and worn out books in n’s personal Library included works by Pierre de kadan a French idealist philosopher and Jesuit priest jacqu maritan another French philosopher whose works on human rights were formational in the creation of the

Un’s universal Declaration of Human Rights in 1948 and Hong Kung a german-speaking Swiss priest Theologian and ethicist indeed n had four bookcases full of religious texts including papal encyclicals works on church history and books written by third world theologians like Gustavo Gutierrez and when one matches the annotations and underlined passages in

These books with the 400 plus extent writings and speeches of n it becomes clear that religious ideas whether he attributed them as such or not permeated the political thought of Julius n now this constitutes undoubtedly a third and important and I would argue neglected strand of n’s political

Thought to which historians should pay much more attention now it is my assertion that the two most Central Concepts in the Corpus of n’s works are human dignity and equality when one reads reads the words of nere it is clear that either human dignity or human equality which are

Linked in his conception are used is the justification for fighting for Independence and African unity and fighting against racism and the apartheid regime against neocolonialism neoliberalism and the policies of the IMF these Concepts also served as the basis for his education policy foreign policy and his policy of self-reliance they were Central to

Ujamaa the Arusha declaration and nation building and later in his career he used these Concepts to back up his stances on multipartism environmental issues and a new world economic order and even though n’s policies were not completely consistent over his long career he did consistently draw from these concepts for inspiration in his

Political thinking and his decision making while Scholars like the distinguished Isa shiv have noted that n must have been influenced by his faith saying quote it would be difficult to argue or believe that n was not influenced by religious considerations these Scholars often fail to closely examine

How if there is an examination into how n’s religious commitments might have affected his political life it is suggested that this influence only happened institutionally for instance pressure by Catholic Bishops in Tanzania or possibly the influence of Catholic friends which could have shaped particular policies but this reading fails to grasp

The depth to which the ideas of Catholic writers right people whom n never met um how those ideas could have influenced him and shaped his worldview and specific political ideas again while shivji acknowledges that n’s conception of African socialism was based on an idealist construct which was derived from his morality and his

Ethics and not onclassical socialism he seems to fail to see the extent to which those Notions of morality and ethics centering on human dignity and equality were based On’s faith and his deep reading of Catholic writers now I only have time to give one brief case study and so I will focus on

The works of jacqu Maran and his Rich conceptions of the role of human dignity in political Society now n first encountered Jac Maran uh while studying at M in the 1940s and he continued to purchase and read his books until the death of the philosopher in the late 19 or early

1970s now jacqu Maran was arguably the most well-known Catholic uh philosopher of n’s day and his views on the relationship between State society and human persons were based on what he called an integral humanism this was a form of theistic humanism that noted that all human beings or persons have both material and

Spiritual dimensions and politics should take this into account for helping humans to develop integrally and to live fully human lives indeed maritan argued that the highest purpose of political society which he saws above the political State and the state was subservient to political Society is to quote better the conditions of human

Life itself or to procure the common good for the multitude end quote now because he believed the human person was for political society and the political Society was for the human person the state was to be an instrument in the service of man this was known as his instrumentalist theory of genuine

Political notion of the state now if the state is for man and is to work for the common good how did maritan understand the common good and the purpose of a political Society well the fundamental concepts here were the Notions of human dignity and equality which were based on the Christian idea

Of aod day or all were created in the image of God and from these two most sacred principles flowed the notion of justice and freedom as one cannot be fully human and have dignity if there is Injustice and tyranny therefore there’s this back and forth flow between individual persons and the multitude of

Persons who make up the whole of society and when maritan says that the chief aim of political Society is to serve the common good he means the concrete ways in which all can be fully human so this means states are obliged to protect human rights and human Freedom as he

Defines it and attempt the equitable distribution of the material things that support human dignity Marian’s integral humanism did not exclude any particular form of government as long as it maintained policies that promoted dignity for him it was not the liberal individualistic type of society nor the Communist type

Of society that could best promote human dignity though both theoretically could but it was what he called the personalistic type of society which would quote see the mark of human dignity first and foremost in the power to make these same Goods of nature serve the common conquest of intrinsically

Human moral and spiritual good and of man’s freedom and of autonomy beyond the nation state level maritan envisioned a future world society based on the dignity and uh of the human person and which was directed towards the ideal of human Brotherhood where all could live and work together

In a worldwide society in which the global common good would supersede a sense of common good peculiar to each political Society or as we we saw earlier today heard earlier today in ethnicity or any other grouping now the one thread that runs throughout n’s entire career is his application of the integral humanist

Vision of human dignity as early as 1958 he declared that in the independent struggle was to quote add to the world’s Su tootal of freedom and human dignity and he later reminded Tangen nikans in his independence day message that quote our struggle was based on our belief in the

Equality and dignity of all of mankind indeed he reiterated this point a week later it uh and addressed the United Nations when he promised that as tanganika began the process of nation building that quote the basis of our actions will be an honest attempt to honor the Dignity of

Man when it came to constructing a state Society relationship n explicitly stated Marian’s ideal that quote man is the purpose of all social activ activity the service of man in in fact the purpose of society itself the betterment of man was based on the achievement of human dignity and

Thus the state could serve as an instrument to safeguard human dignity and the sacredness of his life force n elsewhere went on to argue that quote the purpose of government is to secure for the people in which they can live happily and peacefully because the conditions of which many of the people

Now live um and move are a negation of human dignity and from this flowed many State Building policies when it came to what the government of Tanzania should do for its citizens y noted that there was quote no human dignity in extreme poverty or debilitating disease nor in ignorance

And this led n to famously argue that the first fight of Tanzanian society would be to battle poverty disease and ignorance through economic and educational programs for n then like maritan there was a clear link between human dignity and issues of social justice he stated in 1963 that there was quote no doubt

That for reasons of human dignity and for the sake of peace and Justice the economic inequalities in the world must be reduced and the mass of people must be able to relieve themselves from the burden of poverty the fight for economic Justice then would have to be tackled both domestically and

Internationally when it came to domestic politics once again integral humanism was at the heart of his signature political ideology ujima socialism and in some of his most succinct statements on his understanding of socialism um he made this clear clear and I will just leave these quotes for you all to

Read now thus uh the very first two statements of the tanu Creed one of the documents that made up the Arusha declaration were that tanu believed that all human beings were created equal and that every individual had a right to dignity and respect thus n’s views of

Socialism were based on a type of personalism where the common good of the whole was based on on the human flourishing and dignity of persons naturally this foundation on human rights uh and social justice flowed into n’s foreign policy as well as n himself said quote the struggle for

Human equality and human dignity cannot stop at National boundaries even before tenanan independence n’s argument for the end of white rule in rhia and aparte in South Africa were based on human dignity time and time again in the international Arena he reminded his audience that these policies in southern Africa were

An affront to human dignity and he implored the Commonwealth that the Dignity of man was the idea that could defeat racism and he drew a new battle line calling these racist regimes the enemies of freedom and dignity when it came to the Cold War confrontation once again yed made clear that since they

Were quote trying to create a society on human dignity and human equality the they had to support non-alignment and both political and economic growth in the Years spent fighting for economic solidarity in the South uh for more uh International more just International economic systems n thought

Again was based on Dignity this is why he didn’t want charity from the wealthy North and why he wanted development plans that were human- centered people achieved dignity through work not by begging but at the same time there was no dignity when there was so much economic Injustice in the world indeed

By the 1990s he had expanded his View to a more Global Outlook where he thought all nations were affected by the failures to uphold human dignity and he called for the reform of the UN and return to the principles its first principles of equality and dignity in

The end he thought if they were going to build a world society that was marked by peace we would have to be able to find common purpose for the planet and this could only be done once we learn to talk and work together in a spirit of mutual respect and

Dignity in summing up this section I think N is a unique example of when a Catholic lay thinker was in the position to reimagine the nature and future of the state altogether due to his popularity as the leader of the Nationalist movement in Tanzania his perceived International reputation and

His universally recognized strengths of character being honest principled and intelligent amongst other factors N Net largely had a free hand to mold the political philosophy and some of the policies of the new nation one of the arguments I make in the larger project um is that um through his ujamaa political

Ideology which was thoroughly infused with Catholic Concepts Tanzania could be seen as the clear attempt to implement Catholic Social Notions of human dignity and equality into the creation of a political and economic system in the 20th century this however was never overt as at no time did uh n call this a Catholic

Or a Christian ideology um but the ideas themselves consistently proved a motivating factors in y’s shaping of policy um the second major point I want to make is that n helped in shaping Catholic thinking in both the global South and the global North in the third world or

Global South N played a key role in shaping the movement for third world theologians so n’s attempt to bring human dignity and equality to the poor inspired Liberation the theologians such as Gustavo Gutierrez and Sergio Torres and nere was instrumental in a establishing the first general assembly of The ecumenical Association of third

World theologians or itat in Dar Salam in 1976 G was an active participant in this seminal conference uh sometimes referred to as the band dung of theology which helped formulate a third world theology based on contextualized Christianity that focused on the world’s poor and oppressed and helped assist in Shifting

The larger theological iCal conversation towards the global South Sergio Torres the first Secretary of ewat argued that quote U sparked the imagination of third world theologians meeting in the context of the post-independence period he wrote that Tanzania was chosen as the host country for the conference as a salute

To the heroic task of socioeconomic development this country is undertaking which is profoundly human and at the same time faithful to the best of African Traditions he went on to write that ujima was quote a real source of Attraction and admiration for all those who ask questions about the future and

The role of Christians in the developing world now Julius n did not just serve as as a dignitary opening the ceremony although he was the only uh head of state ever to do so but he actively engaged in the conversations and gave his own talk as well and to the gathered

The theologians he made the thought-provoking statement that quote true Liberation has not started in Africa nor have people in the continent fully grasp its real meaning in reference to the need for a future that was more integrated politically and economically and socially and the chief historian of the

E uhat movement says that quote uh the theologians were challenged to locate a theological language to express the yearning for the true freedom of which Ned was reminding them now outside of the South I want to humbly submit that n’s ideas had an influence on the thinking and writing of

Both Pope John uh excuse me both Pope Paul v 6 and Pope John Paul II while n undoubtedly Drew heavily from both popes which I talk about elsewhere um here I’m suggesting that it was a two-way street of influence though uh more search needs to

Be redone uh done it is clear that at a general level at least the church became more aware of Africa’s problems in the second half of the 20th century and as the most high-profile and articulate member who was able to explain these phenomenon um n clearly had an influence

On Catholic recognition for particular injustices and the needs of Africans and people of the South more generally um and since I’m running out of time uh two quick pieces of evidence on how n uh more directly shaped Catholic teaching as I mentioned earlier um y’s famous fight against ignorance poverty

And disease had been a ring Cry of his since 1960s so the year before independence and he explained this theme to include I should say he expanded this theme to include the whole world uh when he gave the McDougall uh Memorial lecture at the food and agricultural organization or FAO of the United

Nations here in Rome in November of 1963 he argued that for reasons of human dignity and for the sake of peace and Justice the economic inequalities in the world must be reduced and the mass of the people must be able to relieve themselves from the burden of poverty

Now in direct response to this and explicitly recognizing n’s speech as the inspiration the FAO sent a resolution to the UN General Assembly in New York um saying that they needed to do something about n’s call to Fight Hunger disease and ignorance this received a broad endorsement in New York and the world

Campaign against hunger disease and poverty was born now two years later in 1965 in an address to the United Nations Pope Paul II called for the need to conquer a literacy give Modern Health Service and put the resources of science technology and organization in the service of humanity to alleviate poverty and

Stimulate true development he argued that this was the way to build peace indeed this fight against hunger poverty disease and ignorance became the central focus of his most prominent social and cyclical papum progressio in 1967 where he echoed n’s call for people Center development which he announced

Was an object of deep interest and concern to the church now coming from the perspective that development and Justice and peace were all interlined um papum progressio also promoted a new pontifical commission for justice and peace now one writer uh has noted that this was the first time that an encyclical

Was not written from a predominantly European point of view but one in which the whole world was front and center now what you may not know is that the day after n’s McDougall lecture um n met Pope Paul and had a private audience with him for about an hour when

Presumably they talked about such issues now more directly we know that when the pope spoke at the FAO in 1970 where again he spoke of uh the hunger for bread and education and the thirst for dignity he specifically credited the sessions at the FAO in November of 1963

When y spoke as igniting his sustained entrance in that struggle the director of uh justice and Peace Commission later even said that Tanzania y had helped contribute to that body’s understanding of Justice now in the case of John Paul II who n met several times um the pope was

Very taken with n and his ujamaa philosophy which John Paul prais for promoting a true sense of Brotherhood and Universal solidarity but when it comes to the transfer of ideas and drawing a direct connection between Y and John Paul II one can point to the report of the South Commission in 1990

Called The Challenge of the South which you can see n giving here to um John Paul and this document laid out the need for economic unity in the South and called out the unjust International economic system and the debts that were crippling Southern economies his critique was of course based on human

Dignity um and in John Paul II’s uh encyclical uh centesimus Anis and his speech before the UN in 1995 we can clearly see a shift away from the East West conflict to the burgeoning conflict between the North north and south and John Paul II addressed issues of uh debt

And underdevelopment the need for constraints on International financial institutions to promote human centered economics and the effects of neocolonialism in postcolonial societies all of which n had explored in depth in the challenge to the South and elsewhere in cantamus Anis Pope John Paul II thanked all of those who spurred on by

The social m miserium had sought to make that teaching the inspiration of their involvement in the world acting either as individuals or joined together in organizations these people represented a great movement for the defense of the human person and the safeguarding of human dignity and I think John Paul II likely

Had uh tanzania’s Soulful politician in mind when acknowledging these efforts to close I put forth uh that this shift in Catholic Social teaching can be discerned more recently uh in both the works of Benedict and the writings of Pope Francis that we are remembering today uh evangeli galum and

Fatelli tuti concerns over foreign debt crippling Human Society a sustained focus on the global common good the need for international Justice to create and sustain Universal fraternity can all be seen clearly throughout these two encyclical and while n is certainly not solely responsible for these areas of focus our

Little teacher from Bama had some role in reshaping Catholic Social thought and inspiring a more moral vision for our future thank [Applause] you thank you for the light I just wanted to see the I mean the faces of each and every one of you because I’m reading I mean it is my

Feeling and I guess I can read from your faces that I mean you wanted more from him do i l is that not true where is the [Applause] din okay so let us just turn our heads towards the dean of the faculty of social social sciences and let us ask

Him to Bringing again I mean we need him now because this time is too short and congratulation DR Sanders because I mean if you can check I mean it’s an entire history you cannot just I mean coming from which how many encyclical did somebody I mean did you

Count how many for mention did you how many Anastasia are you serious serious are you serious okay so thank you so so much thank you really and uh I guess father La will do something because we need I mean my my colleagues from the social doctrine of the church

Will be there I mean wanting more and more and more and more especially from this point of view so allow me to welcome our next speaker Dr it’s going to [Applause] the title of his talk is Francis Francis Nur and politics as space of human encounter you need more is here with you

Kib thank you very much Allah allow me to begin by thanking the organizers of this uh colloquium um and for having me present this paper they made me work and do some reflection on this very important topic and I’m very grateful for this opportunity and thank you all for coming here seeing you

All encourages me and makes me understand how important this subject is and I want want to thank my two colleagues who spoke before me for really uh setting the scene in uh such a spectacular way they have made my work easy so that I can only build on what

They have already said about Julius nerer and for that reason I think I can begin with something slightly different on September 16th 2013 13 just about 3 months into his papacy Pope Francis gave a hom in the chapel of sakasa Santa Marta in which he asked his hearers to pray for politicians that

They govern as well the pope highlighted two essential attitudes of a ruler and painted for his hearers the profile of a good politician what he would later call a politician with soul the two attitudes were love and humility a ruler who does not love cannot govern the pope said indicating

That love allowed for better service of the loved people furthermore po Francis said humility allowed the ruler to hear the opinions of others so as to choose the best way of governing them the the hom of Pope Francis touched many people and many news channels uh wrote about it this

His remarks his most po remarks that many people celebrated came towards the end of that hom when he shifted attention from the ruler the politician if you will or the the governor to the one to those who are governed to Citizens decrying mainstream reporting that rallies primary primarily on abusing politicians

The pope longed for a different kind of reporting that would say this leader has done well in this and this leader has done has this virtue he has wrong he has he was wrong in this but in but this he did well in this way Francis laid the

Ground for the last last parts of the homy which contained a statement that virtually went viral he said and I quote sometimes we hear a good Catholic is not interested in politics this is not true the pope said good Catholics immerse themselves in politics by offering the

Best of themselves so that the leader can govern and of quote the pope father emphasized that and I quote politics according to the social doctrine of the church is one of the highest forms of Charity because it serves the common good end of qut we can clearly see that

Pope Francis for Pope Francis politics is a noble calling that extends to all and good Catholics cannot wash their hands and stand by as it as if to avoid the dirty gain besides the Vatican news that published uh a paraphrase of the Pope’s homy several other news outlets covered it on the same

Day lastampa did so under the title a good Catholic medals in politics Catholic news agency also covered the hom saying the pope rejected the idea that a good Catholic does not met in politics reporting in the digital edition of The Time Magazine Elizabeth Das put it simply today the pope had a

Political message on on his mind medal in politics soon a good Catholic medals in politics became the most recognizable title for the Pop’s message with time longer Reflections and opinion pieces based on the Pop’s invitation to medal in politics were also published showing there was a genuine need for

This kind of discussion in Catholic circles writing in The Times of Malta on May 15 2016 and the title good Catholics do medal maltes priest and journalist Joe B included in his opinion piece more Reflections from Pope Francis and these he had shared later in with Italy’s Christian Life Community in

1915 paraphrasing the pope bog said and I quote at length here Francis is realistic that the world of politics can be tough especially when there is so much corruption it is a kind of mdom he said where one carries the cross of the ideal of the common good every day without

Letting yourself be corrupted or discouraged in the midst of failure Francis acknowledged that it is difficult to be in the middle of it all without getting your hands dirty this should not dis discourage one he said ask the Lord to help you not sin but if you get your hands dirty ask for

Forgiveness and keep going don’t get discouraged end of court in conclusion Bor said strong and inspiring words indeed for all those honest people who militate in different political parties end of quote now it is my intention to propose Julius nerer as one on one of the honest people in recent history who militated

In complex political situations before I do so however I wish to point out that Pope Francis has said a lot more on the subject of politics rather than just his medal in politics hom in chapter four the chapter 4 of his exaltation Evangel gum which was published just 9 weeks after the medal

In politics hom this chapter treats political involvement much more broadly titled the social dimension of evangelization the chapter links charity with politics like in the rest of the exaltation in this chapter one can discern a certain outward movement that is propelled by an inner person personal connection with the

Gospel at the very heart of the Gospel the Pope says is life in community and engagement with others yet besides um out besides what pushes one from within there is also a force that attracts one from outside and this this is the infinite dignity confer upon every woman and man

Which obliges one to do good or as it’s often said at least to refrain from doing harm to others Francis says from the heart of the Gospel we see the profound connection between evangelization and human advancement which must necessarily find expression and develop in every work of evangelization and of

Quot it is in this chapter 4 of evangeli gum that Francis pray pray prays for more politicians who are genuinely disturbed by the state of society the people who lives who the people the lives of the poor it it is here that he urges government leaders and financial

Leaders to take heed and broaden their Horizons working to ensure that all citizens have dignity dig dignified work education and health care and it is when all this is done that quote we begin to see nurses with soul teachers with soul politicians with Soul by this Francis means people who

Have chosen deep down to be with others and for others again it is my intention to propose Julius nerer as one such person in 1920 7 years after Evangel gum Pope Francis returned to this important theme of politicians and political invol involvement quote whereas individuals can help others in need

When when they join together in initiating social processes of fraternity and justice for all for all they enter the field of Charity at its most vast namely political charity end of quote continuing the pope said that this kind of initiative entails working for a social and political order where

Soul whose soul is social charity rather touchingly he adds once more I appeal for renewed appreciation of Politics as a lofty vocation and one of the highest forms of Charity in in as much as it is it seeks the common good now listening to all these appeals

From the pope one cannot but ask the question is there a crisis in politics in fact this is a question to which uh Pope Francis response is affirmation it’s affirmative we find ourselves wondering whether there is something wrong in fact Francis says in Fratelli toti that quote for many people today

Politics is a distasteful word often due to the mistakes corruption and inefficiency of some politicians there are also attempts to discredit politics to replace it with economics or to twist it to one ideology or another end of quote N allows us to demonstrate that despite the corruption that exists one

Can still be an honest politician in the course of preparing this presentation I learned that the crisis in politics is actually old and is still endemic even today in the 1950s prominent American political scientist moris Klein surveyed college student opinion about politics his findings are as telling as they are

Amusing he says responses were responses never vary I will quote him at length and he says a scattering of students attempt a definition a few other scribble terms like government candidates and elections but most rip of comments which betray considerable feeling they paper not sheets with a dirty business and similar

Pejoratives when I hear what when I hear that word I feel like spitting another said wi pulling and underhanded dealings another said Dog Eat Dog another one said where connections count more than ability another student says corruption graft dirt it is stinks and so on end of

Quote Klein also asked his students what they thought about politicians the practitioner of Politics the politician is assaulted with the same basic English said claim and I quote again at some length he is mou by smear smeared he smed and smeared with the students favorite political adjectives dirty the politician will do

Anything no matter how dirty to get what he is after if you call me a politician smile slings the dirt to harm others boost himself swindler big sto stomach big cigar big promises big wind dirty guy when he’s around better hold your nose and of Court surprisingly or rather

Shockingly clients findings from almost 70 years ago sound as if they were from a survey carried out during our time writing in 2010 with reference to Britain Matthew fenders professor of politics at the University of Sheffield says and I quote public opinion surveys suggest that large sections of the public are more

Distrustful disengaged and skeptical and disillusioned with politics than ever before politics for the many rather than just a few has become a dirty word Conjuring up Notions of SLE corruption greed inefficiency end of God Flinders continues to say that at the time he was writing just a few years ago

90% of the British public distrusted politicians artists especially cartoonists communicate this sobering reality well and also Supply m much needed comic relief in one of his political cartoons Tanzanian artist godfre memba who is usually known as gado has an official enti Kenyan president’s office and say quote your Excellency the report

Says a cabinet minister a governor two Ms and four influential businessmen are involved in poring and ivory smuggling end of Court rather than being shocked the president responded and I quot ah include them in my anour for my coming trip to China another cartoonist um Nigerian chigbu Joshua is

Even more earthier in his depiction of politicians which means I could not present what he says before this polite audience here without editing it Joshua has a young man and a young woman Made For the First Time The Man introduces himself as a politician by profession and an honest

Man in obvious surprise disbelief the woman responds saying something thing akin to quote I am a thief and an innocent person these cases suffice to demonstrate that a crisis has lingered in politics for very long for a very long time thankfully it has not been an unmitigated crisis as one author who writes

Anonymously reminds us quote cynics May focus on on Politics as a winner take all game IR reconcilable conflict where anything goes and no one can be trusted but he says quote again optimists May focus on Politics as a collabor collaborative effort by which we make Mutual Mutual gains that are

Shared among us all and of quote it becomes obvious that in spite of realities that Orient us toward political cynicism Pope Francis is inviting as to regard Humanity’s lofty vocation with optimism the life of mimu Julius karag allows us to demonstrate that francis’s political optimism is not

Directed to some sham Utopia that hangs somewhere between the SE Sea and the blue sky but to a political reality that has been lived by someone right here on Earth n allows us to show that in spite of the mistakes corruption and inefficient of some politicians it is

Possible to carry the cross of the ideal of the common good every day without letting oneself be oneself be corrupted or discouraged in the midst of failure a kind of mdom as Pope Francis himself describes it it is important that we understand n’s life within its proper historical

Context as a freedom fighter and first generation leader in postc colonial Africa n like others in that category was faced with a myriad of Temptations among which three Stand Out power money and tribalism I would like to begin with power the first leaders of independent Africa inherited enormous powers from the departing Colonial

Regimes the colonial state was totalitarian in principle it controlled populations that were subject to foreign rulers and laws Africans were what the British called protected persons presumably unable to look after themselves such Colonial subjects were not citizens with civil or political rights for these reasons postc Colonial St statecraft entailed in inculcating a

Sense of citizenship among freed masses moreover postc Colonial statecraft in Africa succeeded only to the extent that hirs of the colonial state agreed to relinquish some of their inherited Powers put differently the project succeeded only to the extent that leaders were humble as Pope Francis recommends in order to hear the opinions

Of others and to choose the best way of governing them as Francis would say again one who relied on raw power can at most make a bit of order but he or she cannot govern a tendance to return to power in face of of opposition was probably n’s greatest

Temptation I think it is possible to say that if ever n had a thorn in his flesh then it was this inclination to rely on power his constant struggle with this Vice produced a complex character which is well described by Professor SAA yahaya o man a lead author

Of the first volume of the first of the three volumes co-authored with Dr kamata and Professor Isa shivji Yaya o man’s description is worth reproducing here at some length and I quote N felt the pain and hunger of the masses just as a father feels that of his

Children he did all that he could from above through the state to alleviate them with reasonable if roaring Su if not roaring Su success like an authoritarian father he never allowed the masses to rebel against those who caused them pain and hanger centralization of power from above and suppression of spontaneity

From Below combined with an impeccable personal integrity constituted his popular politics popular yes but not populist for did not simply follow the masses nor did he whip up their primordial sentiments he aroused them to think for themselves but not think freely he led the masses often perhaps too often by

The nose he commented to the marinal sisters that development of the the people constituted a rebellion but when Rebels reared their heads in his own country he suppressed them decisively end of court in the context of n’s complex relationship with power what propheta oan says next is

Probably the most important here and he says n often emerged triumphant but frequently backed down given more time I believe it could be demonstrated that where backed down it was because he realized his idea his ideas meant nothing if they ultimately did not serve the humanity he argued as

Both agent and and goal of true development it is also true that as we watch ner struggle go to relate with power we see a lived experience of the resilience Pope Francis calls for as reported by Bor Francis admits it is difficult to be in the middle of it all without getting

Your hands or heart a little dirty but the pope does not think that that this reality should discourage one ask the Lord Lord you remember to help you not sin but if you sin ask for forgiveness and continue don’t get discouraged unlike the temptation to power that p a significant challenge to

N money and all that constitutes mom was not a concern of his rather it was a Temptation he despised and conquered with with ease his success in this area placed him among almost on a class of his own Professor yman again tells us that presidential contemporaries of Jer were

Amazed at what they what to them appeared to be n’s neglect of personal Comfort an exam as an example yman tells a story of Kenneth GAA for for president of Zambia who was convinced that the driver taking him to n’s home in bama had lost his way when they were

Traversing a bumpy and dust Road dusty road to coun as indeed to many others the road leading to the residence of the head of state could not be in such a Sor state in n’s logic however the road leading to the head of state of the of

The of the Tanzanian State needed not be different from average Tanzanian roads there are many other similar examples and I need to wind down there are many other similar instances which show that n almost Rel which show n’s almost religious attitude toward material wealth and its trappings that these actually this

Attitude lasted through his entire public life in the early days of his presidency he complained more than most that his presidential motocade was a was a nuisance to him personally and an unnecessary disruption of ordinary life across the city of darus Salam when he retired the balance the balance in his

Personal bank account was so modest that it made others feel embarrassed he actually retired to an equally modest house in his rural home when and when the Tanzanian military insisted on building building for him a house beiting his sture he complained almost like a child refusing to take his

Meals insisting he was not an elephant to need a bigger house the third and last uh temptation is tribalism this was a complex problem in postc colonial Africa but for it was also one that he conquered with relative ease now here I use the word tribalism

In a very broad sense meaning a tendency to give uncritical preference or support to members of a group with which one Affiliates oneself for biological cultural or religious reasons or really any other reasons in this sense all forms of nepotism regionalism or even religionism are all variants of

Tribalism in Tanzania as in many other places in Africa the British used considerable effort to enclose culturally identifiable local communities into entities they called tribes and this was for purposes of their of of easy control creating a national citizenry beyond the limits of those tribes was one of n’s immediate challenges after

Independence his achievement in this area is considered by many to have been remarkable as we have heard multiple times today and this is because he led by example whereas several of his contemporary presidents sought to transform their rural Villages into City cities complete with international airports simply because they came from

There ner did not think that his origins in bama were a strong enough reason for prioritizing a road leading to his home in conclusion I would like to propose that Pope francis’s ideas on politics and Julius nera’s practice of politics intersect where Humanity Finds Its place at the center of both politics

Is the space where we can freely Converse and organize for human development and for the common good politics allows us to imagine a secure and secular Public Square where best ideas from all backgrounds including religions can be brought together for the soul purpose of seeking the common

Good it is from here that as Francis suggested in his medal in politics hom a ruler Bears the opinions of others a ruler hears the opinions of others so as to choose the best way of governing them for this to happen Pope Francis suggests that humility and love are

Paramount virtues in fact both virtues come from a recognition of the immense and IND deminish Dignity of every human being in politics it does not seem to matter how one arrives at that recognition of human dignity but it matters that one arrives there for purposes of politics a Christian and a

Muslim a person of Jag ethnicity or of sukuma ethnicity a white person and a black person all can pursue the common good together to the extent that they uphold the immense and IND deminish Dignity of man and woman thank you very much how many how many of you are active

Politicians just wanted to know how many of you are active politicians o my goodness are you sure how many of you are passive politicians in which police do you live in okay anyhow let us give a round of applause to Dr M I believe that after having listened

Attentively to the three speakers we already know who we are called to be and where we are called what we are to do whether active or passive politicians we are students in the society and I guess that if we are here you and I have something to do as we go back to

Wherever we came from okay you communities our societies our whichever institutions we came from and uh let us change the tone of because these things are were so serious so right now help me to welcome my sister my young sister rosin an who is going to recite a poem in honor of mimo

[Applause] Julius asant s that’s only one I can speak in oh thank you so much Marine I’m going to recite the poem which called let’s learn from mimu actually I wrote this poem after reading his two volume because normally I write when I’m inspired I’m not doing this poem for

Walking no I write one when I’m inspired so when I was reading I was taking notes and then it become it became a poem um I got interest to know about him because we were studying about him in history but when it came here in this Gregorian University it became more

Interesting to me so here we go the music please from the darkness we learn to raise the light why not from start to the Moon from morning we learn to raise the beauty of Peace why not from beauty of history from always blame blame blame complaints of expansionist why not from

Bel Paradise blooming Freedom forth for you mimu I am proud to be an African woman came from beautiful land when they see me they inquire about conflict corruption poverty teenager pregnancy and so and so more negativity I apologize not here to that dance in different Rhythm I find my

Chance today I just want to tell you about Africa I want to tell you about hero a change maker I want to honor their Courage the first St the following stes for all of us I want to learn I want you to learn from a politician with a soul a good

Influencer in Epo y i existed not yet in the Honors time I encountered thee through the pestry of of History I cherish their I cherish their Valor enamorate by benevolence that Grace they being inheriting the pedagogy though bestowed impairs our affection of roots now as I grow up I’m more

Inspired as a followers we follow who knows the road all the Lo the servants as a Riders as a Riders we based on them their recognition matters no matter how tot is the slow important is to arrive no matter how long it will take I hope it won’t take

Centuries together is good place to be but how if the scale is still unbalanced if love is Theory from different books essays never read not even put into practice only potentiality cannot raise the nation for me it is responsibility responsibility to change through reality even if some powerful

People use their people in the use of some paper kind of profitability ignoring human rights human being where they are treated like other beings without even equality solidarity as icon of unity listen Heroes do not die teachers too find rest in the absent students roles and power manifest marim even received you in

1999 up there the choir songs the songs were coming song Home down here here all in tears the rain of Silence bitter news spread from London to the world Maria’s heart shrank the sickness of lws praying to de Mar for strength peace protection so harsh Without You monthly year poets Arts authors realize

More about heroes and then now we still honor you motivated we are no doubt we keep pulling each and every prayer we say Malu Julius pray for ours Malu means a teacher you are a teacher of Africa the teacher of the world the president ever the father of nation a change maker

Udama is the proof familyhood familyhood together all of us together together Better Together better together we better build our Africa thank you so [Applause] much WoW thank you rosin thank you really if there is anything you could take out of this forum colloquium today is AMA then you add the very many other

Talks which we had we are fond of Ubuntu the Ubuntu Spirit add now thej Spirit then if you wish also you can add the harambe spirit I mean there are very many it is the same same same but today connect thej or familyhood but why notama is it hard can you repeat

Itj I guess it is very late in the evening and you really are you hungry can we repeat it so whenever you think or you hear of Julius think of you are good students now somebody might be asking but how come that maybe for the first time in the Gregorian University

Gregorian pontifical University here in Rome we are talking about Julius I want to bring somebody here you might have known him you might be knowing him but he’s not an African but you see when somebody is a um is a researcher for very many more other reasons an anthropologist then you may

Not help not asking yourself but why and you go looking for the reasons to that why so our our presence here today is old to the remarkable father aljo from the Philippines a Jesuit priest distinguished Anthropologist and esteemed professor in the faculty of the social sciences here in the Gregorian

University during his visit in Tanzania wherever father lejo went there was this profound reverence for babaa M Julius karag okay and this ped curiosity of an anthropologist because he is but why why this man why all this reference this is our father I mean a father to the entire nation this one is

Saying father father father so how many children no Now ladies and gentlemen help me in welcoming father aljo Albert aljo from the gorian University please father the Appo is yours he will also lead us give us some hint on how this came about and I will give you some other information on what

Will come next meanwhile prepare instead of question answers session we will be having a session where we will be sharing our experiences maybe something s don’t you need water father some water okay so so if if there is something you would take home from this experience of

Today then you can share with us but just prepare that for now okay as we wait for the microphone is it on thank you kibu Father yes is it working can we try it All right so I’m father Albert Alo from the Philippines I’m already standing so all right anyway last year I was I went to Tanzania together with Father Gabrielle masi and everywhere I went I saw the picture of Julius sh and every time I asked about him people become became solemn

Julius and so I began to ask around and lo and behold I discovered the book and it turned out to be three volumes so I snatch it from the sister never returned them but as a as a compensation here we are I think the spirit of mimo Julius n has moved us

Somebody said why are you conducting it in the Ala Mana maybe only 30 people will come there’s not much interest in Africa but look behold that deserves a [Applause] CL I asked around I asked around and when I go back back to Rome who should I consult and all the fingers pointed at

Father uh festo Manda and I reached out to him can we have a forum he said that’s difficult but here we are it’s a Reality and he said well who will be our speakers well certainly one of the authors and here we are listening to Dr kamata thank you very much father K father festo Menda also said I know of American who did uh who was dedicated his uh many years of studies on uh mimo Julius

N and here he is we did not pay for his trip now for this open Forum uh maybe it does not have to be question and answer maybe you have question but let’s spend a few minutes speak out what do you feel now look around how do you feel right

Now if nobody’s standing I’ll give the microphone tomorrow so in in case you just speak oh okay okay just how are you now yeah how do you feel your hand and we’ll give you the microphone yeah there’s another microphone yes yeah we have it there over there please yeah

Please we have a maximum of two 2 and a half minutes please thank you so that we can and be able to reach more voices okay um how I feel I’m feeling now yeah ful fi is the summary um I feel fulfilled because I’m here and I witness this

Event but at the same time I feel agitated to ask some quick issues it’s not just asking questions I was so much um Tred with the idea of N and Catholic Social teaching um I’m from sorry I’m Theodor from Nigeria um recently we had elections in Nigeria and U about a month

Ago my arm my matter one of the seminaries I attended asked me to write something for them and the concept they gave me was can a Nigerian politician be saved so um I have done what I have done and sent to them but I went through the trajectory of Catholic Social teaching

So from noar as p and all of them but one thing that struck me as you were talking is the symbiotic relationship between n and Paul the 6 and John Paul thei and I’m beginning to think the cic sh touch has been the reference works are all papal and cyles most often

So I just wanted to know curiously I haven’t heard so much about and I’m asking couldn’t his work be included into the text of Catholic sh teaching is it out of place or must Catholic sh teaching or thoughts draw their inspiration only from encyclical and Apostolic exaltations thank you thank you so much

Somebody is okay yeah maybe later on you can respond yes sir thank thank you very much uh my name is Francisco ineri I want to first thank someone that invited me this morning from Tanzania he’s a part of the NES family if you are listening to me online

Thank you very much for the invitation yes hello um uh I was I’m uh Italian and Venezuelan I was brought up in kakas I went to the sasio De Lola High School in karakas where father General sza was there I remember him by his mustache now

They are white but his looks the same um my question or my Intrigue which I had already communicated to this member of the family that invited me is how is it possible that someone that is famous because of his socialist um background or his socialist inspiration the arusa

Declaration uh article number one is all men are created equal uh this is the basis of socialism I’m a socialist I have no problem of uh saying well let’s take uh mimu julus n to heaven as a saint but uh in the Catholic Church there are traditional current currents or

Conservative which might might not like this thank you okay thank you so much thank you so much so the point is not to not to bring Julius to Heaven bring him down to the church and to the curriculum don’t tell me that there is nothing which you want want to share

With us unfortunately with those who are online we cannot okay there somebody over there I’m Dixon Kula from Tanzania first of all I’m I’m grateful for the preparation I thank the committee who has prepared this for this good initiative I feel honored for this presentation of our first president as I

See in the world of today our politicians of what I knew about and of is presented very nice very well with our presenters I think if n who is now a servant of God if colonized I would propose him to be Pon of politicians because he is a model a role model of

Politicians his sacrifice as presented I never knew that point which was underlined by one of the presenters that n took a big risk because he left his job as a teacher he had good s but he left that and he entered in to politics for the good of the community his people

And that’s what he did so he lived by what he received from contribution from other members to help him while he had his job to take care of his family so I think compared to our current politicians who are taking even what what is there for the whole Community for

Themselves it should be really a role model of all politicians today and a part on Saint if canonized of all politicians thank you thank you so much we have else okay sister okay there is a we have a sister here okay okay okay let us first give

The the microphone to the sister then you please thank you very much I’m a Tanzanian and I’m a student in urbaniana so I came when I heard there this something of I’m very grateful really as a Tanzanian I feel proud and this proud let us feel all of us not only for

Tanzanians for this great person and I would really say one thing what has done we have read many things for us tanzanians from the studies we used to hear we would would read myself I personally when he died I was already a bit with 20 something

Years old so we knew we saw speaking and all those things but today not only for tanzanians let us be God-fearing where we are even if we are religious priest because we can also devil fearing is instead of God-fearing so let us be God-fearing and let us follow this example of wherever we

Are to to car this it is a responsibility for us for me it is a challenge carry this responsibility and share this Spirit of Brotherhood and a spirit of humanhood to everyone thank you thank you so much sister so over there first and then there first of all

Yes please first of all thank you very much for a very good and well articulated um presentation from all the presenters and uh I wish my question um I could have asked this question was the his Excellence was around I don’t know if the representatives are

Here they question is from what we have listened very good about n I’m Zambian I stayed in Tanzania for 9 years the political atmosphere in Tanzania currently has it been uh is it having ‘s life and his political um Concepts and world view are they currently influencing Tanzania or it remains in the

Books and the leadership is not taking into consideration how n lived from the 9 N years experience which I had in Tanzania I think it they have to reflect more on what um jur the Legacy had left for them very little they have done as regards

The as regards the Legacy he left so that’s the only challenge which I can pose to Tanzania uh in Tanzania they or in uh some languages they say other people even even in the in the scripture I think the people we can all the people from other countries can

Praise this man and we admire him so much much but the owners there they may not admiring him that much of which I understand they do but the things is to put in practice what this man he is a great man what he did if they can pick some pages and pches

From his life and then put that into practice Tanzania should be a role model thank you so much thank you really thank you okay so we are taking the two questions there and then one more so it is one two and somebody over there no because otherwise we we we’re

Going to stay until um okay yes I feel so much grateful to be part of this colloquium this evening my first uh contact with this great man Mal Julius was during my philosophy years back there in Nigeria I’m Le at El from Nigeria and I’m I’m grateful to my professor Den who

Introduced us to this figure of worthy of admiration just recently I was thinking about mentoring and I had to get some materials about mentoring because I really believe that mentoring seems to be the way forward if we have deficit in leadership in many places it could be as

A result of the fact that those who find themselves in positions of leadership they are not prepared they don’t have who Inspire them and they cannot in turn Inspire others in the person of M jul I see a reflection also of somebody I admire so much who happens to have been a governor

In my own State back there in Nigeria I didn’t know about him but I had to preach at a Mass for his memorial many years later going through the records from what I read and from what people said about him I was able to speak as though I knew him personally personally

So my question is this for the future Beyond The Influence that those he read those he related with had on him going back to his family his parents his immediate family environment what was the impact they had on him also because I think the family being the the fundamental unit of

The society always has a role to play especially now that many many people are in trouble because the family system is stuck at end of je the family system is stuck at end of je so I not that this is the work of the professor I’m sure he’s

Going to put out another book on that one this professor here so we are having a question over there please okay thank you so much father Bez chin a Nigerian just um the first point very brief and while father tempos I want to thank him shared the post the invitation to the

Nigerian group WhatsApp the first thing that came to my mind was could Julius could Julius have you ever imagined why he was alive that someday his picture will be mounted in the Alman in Rome Gregorian University and then talks from various professors all over the world gather and then the H so

Filled up while he was laboring sacrificing and dying for the good of his country surely I want to believe he never imagined this so the impact of our selfless existence that is the in ethics we call it the unforeseen logical consequences of an action so he never imagined that while he was burning

Himself out like a candle in Tanzania that someday look at his image such honor glory and dignity thank you so much just inspired by this then the second point I want to say this we are running out of time sure um I want um in Africa often

Times we we share about the beauties of Africa the Nile R and all whatnot but as razinger said when he was asked about the beauty of the church he say desent and he stands out as one of the beauties of concluding thank you so much thank

You so much thank you really thank you so much I will give h father uh we the microphone please please we are closing the questions the the sorry but who knows maybe we’ll have another chance let me give time to Father Alo before we said the last last

Words no maybe one minute each of the three speakers last word one minute short to to respond to the questions not really just last word it’s just just thank you all so much it’s uh it’s been really such a pleasure to be here and to just um learn

From each other and everyone else um so thank you so [Applause] much okay thank you very much I think there is a lot of uh this Gathering has created a lot of interest in trying to understand mimu and his contribution to humanity so let us keep on learning from

Him and pushing the agenda for Humanity thank you very [Applause] much I think the last speaker said that ner would not have imagined that we would be here today talking about him with a big picture in front of here but I think we need to move further than

This audience I remember an experience some years back a student at heop College in London was wanted to write his dissertation on ner and he couldn’t because the university could not supervise him or even provide the resources for his kind of research I really think that this is probably time

Universities like this great place should consider what do we have in our library about n thank you very good thank you very much so we’re coming to an end um thank you very much for the administ istrators the guests guest of honor and then especially our speakers thank you very

Much but I’d like to mention also a few Partners the fund fratti who supported us uh in in some uh finances also um the Jesuit Justice and ecology network based in uh Nairobi under father chil lufia the students of licentiate program in leadership and management out of their own pockets they they gathered

€120 just to you know voluntarily uh donate for this event of course our uh um Embassy the Tanzanian Embassy is a big partner and it promises to work further in our next projects there have been many volunteers an and um uh where’s the Marin Temple and Maria father paang father Serge baroto who

Produced the video and I’d like to mention father Gabrielle masi who tagged me alone for one month around uh Tanzania and he introduced to me the figure of Julius nurer as well as father Messa so all of you are promoters by being being here so we all say m

Julius M julus pray for us again m m Julius pray for us thank you very much [Applause] as just before we finish tan so I would like to request father to come forward to help us give our guest or gift Our Guest okay Rosine where are you can somebody look for rosin wherever

She is okay she’s here please just something to remember that one day when you were talking about you spoke about the the great man MIM Julius karang the Gregorian University so thank you so so much to our three speakers thank you to everybody and as we conclude this

Significant Forum dedicated to M Julius Legacy heartfelt thanks to each participant for your active engagements and valuable contributions special gratitude to our speakers thank you so much thank you thank you thank you so much a very big thank you to father for enriching our discussions also and bringing M here to the Gregorian

University thank you to all of us and let us take the life and the legacy of Mal Julius wherever we are okay thank you so much as and see you next

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