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to us that prt of the belief is intensified by the tendency of
many of FRELIMO1a local organisers to encourage young students,
especially those attending secondary schools, or any youth who
aspires for education, to leave Mozambique and come out and join
FRELIMO.  This is done even against official policy to the contrary.
It is obvious that the level of education which many Mozambicans
expect of FRELIMO is not the secondary school education which some
of them, even though very few, a?e able to acquire within the country;
what reqlly attracts many students to abandon their studies in
Mozambique and leave the country is the much advertised prospect
of pursuing university studies abroad which they,cannot even dream
to acquire at home. .
There is no doubt in my mind that it was partly due to these
false conceptions of the prospects of higher education that
induced Father Mateus Gwenjere to tirelessly Strive to encourage
many of his own students to leave the country and come to Tanzania
and join FRELIMO.  In so doing he assured them that they would find
greater opportunities o-f improving their education outside of their
country.  Many of these young people who were sent out by him are
now studying at the Mozambique Institute.
II - Father Gwentjerefs Conception of FRELIMOfs Education Policy
When Father Gwenjere arrived in Nachingwea late last year he
found about 30 of his former students which he had sent out only a
few months before with the conviction that they would be immediately
taken into the Mozambique Institute to further their education.
It must be pointed out here that these same students entered
Tanzania long after last year's school year was already far advanced;
therefore, even those who were within the school-age could not be
immediately taken into the Mozambique Institute programme.. Also at
the Nachingwea camp Father Gwenjere found cne of.the former
teachers at his mission whom he had sent out to FRELIMO for further |
.studies; instead the teacher was slowly being incorporated in:
FRELIMO'S political/military programme.  Here Father Gwenjere must
have experienced his first shock.
On arriving in Dar es Salaam Father Gwenjere hears that^the
only graduates of the Mozambique Institute in the last two years
have either run away or have been sentkto Nachingwea for the military
political programme.  Father Gwenjere, being a new arrival to the
scene, is not in a position to appreciate the fact that the
Mozambique Institute was created less than 5 years ago, therefore
it has not yet graduated a sufficient number of Mozambicans whose
future could serve as a pattern upon which to make a correct \
judgment of Frelimo's educational policy.  Thus, as it v/as pointed
out before, in accordance with FRELIMO's policy, all those who
graduated from the INstitute during the last two years wore
incorporated into the total programme of national liberation before
being considered for further studies.
Meanwhile, Father Gwenjere, now established in Dar-es-Salaam
as a parish priest and a teacher of a Portuguese course at the
Nurses' Training Programme; continues to hear a great deal about
the educational policy of FRELIMO, either through the students themselves or through some of the political leaders and.he does not
like what he hears and sees.  He finds himself confronted with
the two contradictory conceptions of FRELIMO's educational policy:
the one he heard about and believed in while still in Mozambique
and the real one he sees in practice.  He then suffers hi*s second  N
shock.  It is then that one can begin to understand Father
Gwenjere's outrageous conclusion, namely, that FRELIMO established
the Mozambique Institute in order to impede and not to enhance
the educational progress of the Mozambican child.  This Father
Gwenjere has openly said to me and to everyone who could lend him
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