: Nyerere and Freire observation that not every kind of education is liberating one ; and if it has a liberation potential the mode or style of delivery in determining the potential by using the Tanzania education as relevance discuss this statement .

Introduction
Education is the process of passing society values, beliefs, norms, practices and tradition from one old generation to the younger generation. According to Nyerere (1967) depicted the Education for Self-Reliance (ESR) means delivering knowledge about ‘self-reliance’. According to Nyerere, the policy of self reliance means that Tanzanian’s development should depend on her natural resources. The concept of Education for Self Reliance is also about self-confidence, independence, responsibility and democratic involvement (Rahumbuka, 1974). Although ESR is supposed to liberate an individual and society, most of the African countries such as Tanzania seem to be lacking these elements as revealed by the problems facing the citizens including poverty, ignorance, moral decadence, false beliefs, social disintegration, economic dependence, exploitation and social injustice. The purpose of this paper is to provide an overview of the general aims of Education for Self Reliance and to highlight Nyerere’s recommendations for the policy of Education for Self Reliance with reference to Tanzania.

Education for Self Reliance (ESR), was the most important educational principle, which presented the educational philosophy of Tanzania. The purpose of ESR was to set down principles of education, which would serve as a revolutionary influence in the creation of the new social society. ESR is about gaining self-independence, responsibility and democratic involvement; it is education, which is meant to liberate individual from over-reliance. However, the extent to which education in most African countries like Tanzania has been able to meet its objectives in terms of creating a sense of independence is still speculative. Also education should be of relevance to the society; educated individual must serve the society, education must be problem solving and education must be work oriented

             According to Paulo Reglus Neves Freire September 19, 1921 – May 2, 1997) was a Brazilian educator and philosopher who was a leading advocate of critical pedagogy. He is best known for his influential work, Pedagogy of the Oppressed, generally considered one of the foundational texts of the critical pedagogy movement

Freire was born on September 19, 1921 to a middle-class family in Recife, Pernambuco, Brazil. He became familiar with poverty and hunger from an early age, during the Great Depression. In 1931, his family moved to the less expensive city of Jaboatão dos Guararapes. On October 31, 1934, his father died

Freirean literacy methods have been adopted throughout the developing world In the Philippines, Catholic "basal Christian communities" adopted Freire's methods in community educationPapua New Guinea, Freirean literacy methods were used as part of the World Bank funded Southern Highlands Rural Development Program's Literacy Campaign. Freirean approaches also lie at the heart of the "Dragon Dreaming" approach to community programs that have spread to 20 countries by 2014

Education Should be Relevant to the Society

Nyerere reiterated that education at all levels should be relevant to the community in which a learner lives. A learner should be in a position to live in a village and contribute, through work, to the development of that particular village. The foreign conception of education, that the Educated must serve the Society, which is usually isolated for the society, should be shunned and instead be replaced by value-oriented and integrated education (Nyerere, 1968).

            Education has to foster the social goals of living together for the common goal. It has to prepare our young people to play a dynamic and constructive part in the development of a society where all people share equitably for the good of the group, and which its progress is quantified in relation to human well-being, not cars, prestige buildings, or other such things, whether privately or publicly owned. Therefore, our education must teach a sense of commitment to the general society and help the society to accept the standards suitable to a better future not those appropriate to the colonial past (Nyerere, 1968).

             Nyerere’s emphasis on the importance and relevance of education to society bears much similarity with the Russian policy of education, which stipulates that to educate a member of the soviet society means to educate that person so that he/she can understand the interests of the Russian society and that such a person shall have no personal interests which are opposed to the collective interests (Curtis, 1968). In the same way, the educational system of Tanzania should be relevant to the society in order to form an individual who can easily cope with the real situation in Tanzania and be able to utilize his/her education, in his or her own circumstances and give contribution to his/her own society. Nyerere’s conviction on the power of a teacher to create the quality education reveal as he says, “the teacher’s power is the power to decide whether “service” or “self” shall be dominant motive in Tanzania of 1990 and thereafter” (Nyerere, 1967).

              Nyerere, in education for self-reliance emphasizes that all able bodied people including the intellectuals must work. He states:

For the truth is that many of the people in Tanzania regards education as meaning that an educated man is too precious for the uneven and devastating life which the society still live… even during the holidays we believe that young people and women should be protected from uneven work; neither they nor the society expect them to spend their time on stiff physical labour or on jobs which are not comfortable and are not pleasant….it is a reflection of the attitude we have all adopted (Nyerere, 1967).

              Nyerere urges and calls for a method of learning by doing. The practical method recommended is not only to aim at manual labor, but such learning by doing must be directed towards a productive, constructive or creative end which should lead in the long run to solving the problems of the society. Nyerere shows dissatisfaction with the students’ participation or contribution in solving problems of society, when he says: How many of our students devote their holidays doing a job which could recover people’s lives without money; jobs similar to digging a drainage channel for a village, or representing the construction and explaining the importance of deep-pit latrines? Few have done such work in the National Youth Camps or through nation building schemes, organized by schools but they are the exception rather than the rule (Nyerere, 1968).

                Nyerere is appealing to the educated to liberate the masses from human suffering. The concept of education emerges at the same time in Freire’s book, On Liberating Education through his method of critical dialogical encounter. The publication of Freire’s book coincides with the proclamation of Nyerere’s education for self-reliance. Freire’s second major educational book, Pedagogy of the oppressed was published in 1972. This work too advocates problem-solving education, which is called ‘liberating education’. It is thus difficult to say whether or not Nyerere’s policy of education for self-reliance was influenced by Freire’s works. As regards relevance of education, Nyerere is establishing a delicate balance between the desire to access universal knowledge and the imperative to make that knowledge of use in our situation.

During his childhood and adolescence at school, Freire ended up four grades behind, and his social life revolved around playing pick-up football with other poor children, from whom he states to have learned a great deal. These experiences would shape his concerns for the poor and would help to construct his particular educational viewpoint. Freire stated that poverty and hunger severely affected his ability to learn. These experiences influenced his decision to dedicate his life to improving the lives of the poor: "I didn't understand anything because of my hunger. I wasn't dumb. It wasn't lack of interest. My social condition didn't allow me to have an education. Experience showed me once again the relationship between social class and knowledge" .Eventually, his family's misfortunes turned around and their prospects improved.

Freire enrolled in law school at the University of Recife in 1943. He also studied philosophy, more specifically phenomenology, and the psychology of language. Although admitted to the legal bar, he never practiced law and instead worked as a secondary school Portuguese teacher.

Freire was appointed municipal Secretary of Education.

Paulo Freire contributed a philosophy of education which blended classical approaches stemming from Plato and modern Marxist, post-Marxist and anti-colonialist thinkers. His Pedagogy of the Oppressed (1968) can be read as an extension of, or reply to, Frantz Fanon's The Wretched of the Earth (1961), which emphasized the need to provide native populations with an education which was simultaneously new and modern, rather than traditional, and anti-colonial  not simply an extension of the colonizing culture.

In Pedagogy of the Oppressed, Freire, reprising the oppressors–oppressed distinction, applies the distinction to education, championing that education should allow the oppressed to regain their sense of humanity, in turn overcoming their condition. Nevertheless, he acknowledges that for this to occur, the oppressed individual must play a role in their liberation.

No pedagogy which is truly liberating can remain distant from the oppressed by treating them as unfortunates and by presenting for their emulation models from among the oppressors. The oppressed must be their own example in the struggle for their redemption.

Likewise, oppressors must be willing to rethink their way of life and to examine their own role in oppression if true liberation is to occur: "those who authentically commit themselves to the people must re-examine themselves constantly".

Freire believed education could not be divorced from politics; the act of teaching and learning are considered political acts in and of themselves. Freire defined this connection as a main tenet of critical pedagogy. Teachers and students must be made aware of the politics that surround education. The way students are taught and what they are taught serves a political agenda. Teachers, themselves, have political notions they bring into the classroom.

Freire believed that "education makes sense because women and men learn that through learning they can make and remake themselves, because women and men are able to take responsibility for themselves as beings capable of knowing—of knowing that they know and knowing that they don't.

Banking model of education

In terms of pedagogy, Freire is best known for his attack on what he called the "banking" concept of education, in which students are viewed as empty accounts to be filled by teachers. He notes that "it transforms students into receiving objects attempts to control thinking and action, leading men and women to adjust to the world, inhibiting their creative power.The basic critique was not entirely novel, and paralleled Rousseau's conception of children as active learners, as opposed to a tabula rasa view, more akin to the banking mode. John Dewey was also strongly critical of the transmission of mere facts as the goal of education. Dewey often described education as a mechanism for social change, stating that "education is a regulation of the process of coming to share in the social consciousness; and that the adjustment of individual activity on the basis of this social consciousness is the only sure method of social reconstruction frère’s work revived this view and placed it in context with contemporary theories and practices of education, laying the foundation for what would later be termed critical pedagogy.

Culture of silence .According to Freire, in equal social relations create a 'culture of silence' that instill a negative, passive and suppressed self-image onto the oppressed, and learners must, then, develop a critical consciousness in order to recognize that this culture of silence is created to oppress .A culture of silence can also cause the "dominated individuals lose the means by which to critically respond to the culture that is forced on them by a dominant culture

          He considers social, race and class dynamics to be interlaced into the conventional education system, through which this culture of silence eliminates the "paths of thought that lead to a language of critique

Legacy and impact. Since the publication of the English edition in 1970, Pedagogy of the Oppressed has had a large impact in education and pedagogy worldwide especially as a defining work of critical pedagogy. According to Israeli writer and education reform theorist Sol Stern, it has "achieved near-iconic status in America's teacher-training programs".[citation needed] Connections have also been made between Freire's non-dualism theory in pedagogy and Eastern philosophical traditions such as the Advaita Vedanta.

He suggest that if the children are working as well as learning they will therefore be able to learn less academically, and that this will affect standards of administration, in the professions and so on, throughout our nation in time to come. In fact it is doubtful whether this is necessarily so; the recent tendency to admit children to primary schools at ages of 5 and 6 years has almost certainly meant that less can be taught at the early stages. The reversion to 7 or 8 years entrance will allow the pace to be increased somewhat; the older children inevitably learn a little faster. A child is unlikely to learn less academically if his studies are related to the life he sees around him.

But even if this suggestion were based on provable fact, it could not he allowed to over-ride the need for change in the direction of educational integration with our national life. For the majority of our people the thing which matters is that they should be able to read and write fluently in Swahili, that they should have an ability to do arithmetic, and that they should know something of the history, values, and workings of their country and their Government, and that they should acquire the skills necessary to earn their living. (It is important to stress that in Tanzania most people will earn their living by working on their own or on a communal shamba, and only a few will do so by working for wages which they have to spend on buying things the farmer produces for himself.) Things like health science, geography, and the beginning of English, are also important, especially so that the people who wish may be able to learn more by themselves in later life. But most important of all is that our primary school graduates should be able to fit into, and to serve, the communities from which they come.

The same principles of integration into the community, and applicability to its needs, must also be followed at post-secondary levels, but young people who have been through such an integrated system of education as that outlined are unlikely to forget their debt to the community by an intense period of study at the end of their formal educational life. Yet even at university, medical school, or other post-secondary levels, there is no reason why students should continue to have all their washing up and cleaning done for them. Nor is there any reason why students at such institutions should not be required as part of their degree or professional training, to spend at least part of their vacations contributing to the society in a manner related to their studies. At present some undergraduates spend their vacations working in Government offices—getting paid at normal employee rates for doing so. It would be more appropriate (once the organization had been set up efficiently) for them to undertake projects needed by the community, even if there is insufficient money for them to constitute paid employment.

Conclusion

The education provided by Tanzania for the students of Tanzania must serve the purposes of Tanzania. It must encourage the growth of the socialist values we aspire to. It must encourage the development of a proud, independent and free citizenry which relies upon itself for its own development, and which knows the advantages and the problems of co-operation. It must ensure that the educated know themselves to be an integral part of the nation and recognize the responsibility to give greater service the greater the opportunities they have had. ,