of foreign investments a lld the consequences of the activi ties of multinationa 1 corporations in East Africa. The disintegrative trends in the East Afri can CommonMarket are ex- plained in terms of the forces on na tional demands. In view of the a bsence of an a nalysis of ideological differences among the Partner States, it appea r s tha t there 1s need for another level of a nalysis in explaining the forces working against integration in East Africa. The ideological dimension may not have been very obvious when most of the data for the book was collected but there were several manifestations of what has become a Eftal problem in East African co-oneration at the present time. Despite the shortcomings in the book which have been pointed out, it can be interesting to schola rs, politicians and above all, to prospective foreign investors in East Africa. It touches on an academically controversial area- foreign investments in a regiona 1 grouping where the partner states have different policies on the subject. The book does not answer all the relevant questions on foreign investments, but it may generate an interest and provoke a fresh consideration on issues related to the subject. A.P. MAHlGA Edited by Allan J. Gottneid, Church and Education in Tanzania, East African Publishing House, Nairobi, 1976, pages, XXI + 230. This book is one of the six studies undertaken by the 1nstitute of Soci a 1 Studies (l SS) and the Federation of I nstitutes for Social and Socio- Religious Research (Feres) which are Protestant and Ca tholic Organisations. The book is divided into two major sections. The first part constists of a historical perspective beginning with the precolonial time and continuing up to the post independence period up to 1967. I n this section demographic social economic characteristics are described together with an investigation into various statements of policy, intentions; and a n assessment of mi ssionary contribution to educa tion. In the second secti on, data gathered in a field study is ana lysed and interpreted. The purpose of the field study was to determine the attitudes and opinions of people in Tanzania concerning the role of the church in education. The section attempts to test some of the assumptions that policies and pra ctices of the church in education ha ve often been taken from the top without the involvement of the laity. The two sections were expected to provide a basis upon which insights into possible new initiatives might be got and also orienta tion or re-ori enta tion of the church's role in educa tion for the future. In the historical section, a description of missionary settlement on 124 Tanzania mainland from the time of the Portuguese on the East Coast is made. It is revealed that the first school was set up by Ludwig Krapf in 1843. But scholars were irregular in their attendance and their parents demanded payment for allowing their children to attend school. Then came the setting up of the freed slave centres at places like Zanzibar, Bagamoyo and Masasi. The book emphasises that the early missionaries whether Catholic or Protest- ant placed education in the forefront of their activities. The education provided was not a t this stage of the narrowly catechetical and literary type which has been attributed to mission schools. Education was clearly intended to bestow both spiritual and material blessings. What is grossly lacking in the discussion of early missionary acti viti es is the exlusion of missionary settlement on the Island of Zanzibar. Most of the'missionaries who settled on the mainland of Tanzania and Kenya Iirst established their ba ses on the island, but generally failed to have an impa ct in Zanzibar. This is a subject of interest needing some serious treatment. To understa nd Christian missionary reaction to African traditions and customs which largely led to the setting up of boa rding schools whose major purpose was to keep the native children from their sa vage surroundings. Perhaps the author should have a ttempted to discuss general missiona ry ideas regarding their civilising mission. The book plainly states that all the Christian groups put educa tion in the forefront of their activi ties, but does not explain why this was so. I t is no exaggeration to state that the school was viewed as the most powerful instrument of Christian propa ganda. Missionary attempt at evangelisation without schooling was rejected by Africans not only in Tanzania but else- where in Mrica. His contention tha t early missionary schools were not narrowly catechetica I is very much doubted. I n many African countries as late as the forties government officials were still cri tical a bout the strong religious tone in missionary schools and moreover, this factor led to the opening of more government and independent schools. This rudimentary schools system, the book shows, conSisted of a main mission station with a princi pal school and there would be a number of out- schools largely staffed by the African teachers and visited from time to time by missionaries. To spread educa tion among all the communities, the German government opened a number of schools among the Muslim Communities along the Coast. This led to missions to attack the government for encouraging Islam. Thi s is one of the points that needed detailed discussion and goes along to prove that Christian missionaries purely used the school to attract adherents. Com- munities that did not accept evangelisation were doomed to lag behind in 125 western education as is clearly the case with coasta I communities in Kenya. By the end of the German rule the bulk of the school system remained in the hands of the Christian missiona ries. In 1911, for example, the ,govern- ment owned 78 elementary schools, the Catholic and the Protestant elementary schools were 363 and 512 respectively. The government had two high schools, theCatholics 11 and the Protestants 18. The first world wa r greatly a ffected the development of educa tion in Tanzania since the territory was fought over. Many schools were closed though a few survived through the determination of African teachers. The Briti sh administration which assumed the administration of Tanzania after the war was out to esta bli sh a new working relationship with the missionaries. From the outset it was critical of missionaries for concentrating on religious instruction a t the expense of educa tion. For this reason the government was to have direct control and supervision of mission education. This idea was strongly reflected in the Phelps-Stokes Commission Report and in the document Education Policy in Bri ti sh Tropical Africa of 1925. The document stressed the need for grants-in-ai d and government supervi sion on the basis of a common education code. A joint missionary-government con- ference held in Dar es Salaam in 1925 endorsed the recommenda tion. But this was to prove a challenge to the missionaries. Having operated for so long without an external control in their activities, co-opera tion with the government precipitated ma ny problems. Missionaries interpreted govern- ment control of the schools as an attempt to direct their avangelic role to a secular one. They did not particularly like government support for Muslim and pagan communiti es. The government responded to these charges accusing missionari es of concentrating on religion instead of education. This was somewhat justified since missionaries were drawing funds from the govern- ment to run their schools. A crucial issue in missionary-government co-operation was in the thirties when the Director of Education proposed that the African communities undertake greater financial responsibilities in education through Native Authorities. This was strongly opposed by Christian missionaries on the grounds that these bodies would tend to finance their own secular schools better since they were responsible for the collection of the taxes. Further, such schools would be hotbeds of sedition and seed- beds of the evil elements of paganism. It was suggested that the government refuse to recognise any school not directly under European control. The idea was therefore shelved. One can draw a similar parallel in Kenya where government missionary co-operation in education was generally bad until the late 1930s and where 126 missionaries were generally intolerant of any schools operating outside their own umbrella. Despite the strained relations in co-operation, missionaries, like the government, continued to contribute to the development of education in Tanzania. By 1931 government expenditure was £43,000 for 7,651 African children while missionary contribution was £100,000 for 160,000 African children. Lacking in the analysis of education in the inter-war period is a discussion of education for adaptation which was an important feature in Tanzania during this period. After the second world war missionaries attempted to co-operate in opening secondary and teacher colleges, though not much was achieved in co-ordinating their activities. The creation of General Secretaries for both Catholics and Protestants promoted a better working atmosphere with the government. Missionary expenditure rose to £75,000 after having dropped during the Great Depression and the Second World War. This rose to £636,320 of the annual expenditure by 1961, being 27.2 per cent of the totu'] expenditure on education. Although the book centres on Christian Mission- aries, this figure included expendi ture by the Muslim Welfare Association which, however, had few school s. In an apparent attempt to discuss African reaction to missionary educa- tion the author in a couple of paragraphs focuses on the views of the Native Authorities. These resented missionary domination of educa tional activities and their interference with the opening of Nati ve Authority Schoo] s. They criticised missionaries for requiring pupils to accept the Christian faith as a prerequisite for getting education. Missionary denominations were said to be divisive and hindering national1mity. Missionary schools were generally poorly equipped as compared to government schools. This is an area tha t should have been explored in detail by referring to early records of mission- aries as regards African response. General African feeling about missionary domination of education be- came more vocal at independence. It was felt that mission schools be natiOTi- alised. In a debate on the Educa tion Ordinance of 1961 missionaries were accused of spending much of their time trying to get converts instead of providing education. Contributing on the same debate the then Prime Minister Mwalimu J . K. Nyerere defended voluntary agencies for educating 66 per cent of the pupils at half the cost and stressed that missionaries should be given gratitude and encouragement. The Ordinance, however, integrated the school system and created an Advisory Council on Education and Boards of Governors on which mission- 127 aries were represented. The Ordinance opened schools to chidren of all faiths. In a number of missionary circles there was general concern about the implications of the Ordinance. In the ranks of the Christian Council of Tanzania (Protestant) anxiety was expressed about children from different faiths upsetting the religious atmosphere of the schools. The Ministry of Education made it plain to the council tha t admitting children on the basis of faith would amount to discrimination and would be contrary to the National Spirit and laws of the country. Generally during the early years of nationalisation the school system in Tanzania was marked with isolated stresses and strains. By the time the book went to the press the debate was still on. One who is familiar with government nationalisation of the school system elsewhere would not hesitate to conclude that Tanzania is one of the few countries were the government and mission- aries have esta blished a smooth working relationship in many areas of deve- lopment. I n Kenya and Uganda nationalisation of the school system assumed very dangerous dimensions. In Uganda the government was literally taken to court for taking over schools while in Kenya the Catholic groups conspired to make the Education Act of 1967 very ineffective. In the two countries missionaries still had a big say in the running of the school s. In concluding this section, the author assesses missionary contribution to education. He cites achievements such as missiona ries spearheading rural development through their teachers, establishing schools in remote areas, making considerable expenditure on education, promoting women education, training highly educated people who now participate in the development of the country. The book erroneously quotes a Leipzig missionary who contended that the church formed a n important link between the continuity of tribal life from the pre-colonial days to independence. There is hardly any mission- ary group that undertook such an exercise. The book criticises the church for failing to make known the extent and the nature of their work and also for failing to keep records, being inconsistent = in some of the policies and remaining isolated from the government and Native-Authorities. He refers to challenges fa cing the church today such as the churches commitment to development and Unity and presenting Christianity as an effective binding force in the new national society. Churches have a challenge of involving themselves and development in a country where Christians are in a minority (25 per cent) and they have to cope with the provision of Christia n education in a purely secular system. The second section which tests people's attitudes to the church and their involvements in education in 1967 is very well presented. Data was collected through interviews. Intensive preparations were made to establish the reliability 128 and validity of the instruments used. The sample was quite representa tive and countrywide. I t embraced all the major denominations including Moslems, and traditionalists. Data is very well tabulated using simple statistics easy to be understood by readers without a deep knowledge of statistics. Since the study was undertaken it appears as if many of the respondents did not understand the role of the church in education. Few young men in particular who mentioned the work of the church in education did not think the church had much to do with education. Among the rural popula tion it was felt the church should participate in educa tion to increase the number of school opportunities. The church too should involve itself in a wide range of developmental activities. Church and Education in Tanzania is a thoroughly executed study pro- viding useful information on one of the most important agencies enga ged in the development of the people. D.N. SIFUNA Comments on B.D. BOWLES', Review of the Politics of State Forma tion: The Nature and Effects of Colonialism in U~anda This comment on Bowles' review in ~ Volume No.1, January 1976 is not intended to defend the book. Fora book which was in complete manuscript form by August 1971 and went to publishers in early 1972, it must be talking about things which are now fairly well known in 1976. Bowles, however, seems to think that since the book came out in 1974, May of that year to be exact, it must cover a research interest like his, judging from the article which appears in the same volume of Utafiti. One is not even apoligis- ing for spelling mistakes like "welfare" instead of "warfare" which are many and obvious. The context leaves the reader in no doubt as to what is intended. The fact that a publication says things that are alrea dy known is not necessarily a weakness. What matters is whether the old wisdom is being used to say something new. The reference to Ankole, Busoga, Acholi etc., wa s not so much intended to introduce novel ideas but to show how colonialism created local identities. I n this way it was possible to prove tha t "tribes" were colonial creations, a point Bowles finds 'valuable'! If I were studying Ankole certamly I would not achieve much by repearing Karugire nor do I in fact do that. 'Tribalism' does not result from the fact of people belonging to the same culture and living together in one polity. That Kakwa and the Alur were divided by international boundaries is a historical fact. The concern with this division was in reference to culture and how people were inconvenienced by the boundaries especially in the case of the Kakwa in their religious affairs. One would not like to debate here wha t is meant by tribalism and again, the 129