Ubuntu: An African contribution to (re)search for/with a ‘humble togetherness’

Abstract

This article is a discussion in two parts. The first part addresses the Southern African indigenous philosophy of Ubuntu, providing it with a working definition and situating it within African epistemology and the socio-political contexts of its invocation. It raises critical concerns about Ubuntu's embrace in the Truth and Reconciliation Commission and its promulgation as an ideology within the nation-building project of post-apartheid South Africa. Such concerns are referenced with respect to Ubuntu's formulation within the advocacies of cultural nationalism. Nevertheless, the discussion commits to perspectives of possibility towards disrupting neoliberalism and decolonizing hegemonic meanings, and advances a debate towards transformation and transcendence within a post-apartheid context.The second part follows on from the arguments in the first part, which set the stage for a narrative journeying of a more personal nature. It offers a reflexive account of how Ubuntu was used as a guiding principle for engagement in fieldwork and the structuring of a qualitative research methodology. The narrative tone is somewhat different to that of the first part, which offers critical perspectives within a broad socio-political discussion. The second part moves from a national level to a local level. It locates more personal interactions and a search for a 'humble togetherness' within the context of a township school in South Africa. The article closes with a somewhat cautionary note on how a philosophy such as Ubuntu might be taken up in a political institutional forum that has unwanted implications, but it also advocates for Ubuntu in providing legitimizing spaces for transcendence of injustice and a more democratic, egalitarian and ethical engagement of human beings in relationship with each other. In this sense, Ubuntu offers hope and possibility in its contribution to human rights.

Citizenship education and human capabilities: lynchpin for sustainable learning environment and social justice

“…The philosophy has not been widely used as an application to the advancement of the formation of critical democratic citizens. Drawing from several scholars on Ubuntu (Broodryk, 2002;Swanson, 2007;Venter, 2004;Waghid, 2004;and Waghid, 2013), I argue that Ubuntu is not just an idea, but a way of life of African origin. It embodies the world view of Africanness and therefore is essential 10 I seek to advance the communitarian type proposed by Waghid (2013), which is both traditional and scientific, i.e.…”

“…This group solidarity is not to be confused with categorising the community into "us" and "them", but based on the notion which can be summed up as, I am because we are, and since we are, therefore I am (Waghid, 2004). The significance placed on this philosophy for example in the South African context is seen in its presence in policy documents such as the White Paper (Department of Education, 1997) and even the National Constitution (Swanson, 2007). From the above evidence, while the philosophy has been used at national level for the purposes of national integration, I submit that the promotion of Ubuntu through education is critical for the formation of critical democratic citizens.…”

“…It underscores the significance of consensus and the well-being of the community, rather than the individual -unlike some of the Western liberal notions of citizenship. Whilst on the surface the claims made by Ubuntu appear to be universal values, it is the emphasis given to these values which exhibit an interdependence of humanity as well as the influence of indigenous knowledge systems which makes it powerful knowledge necessary in the formation of critical democratic citizens (Venter, 2004;Swanson, 2007). The philosophy therefore separates African world view from other worldviews in more than one sense making it imperative for HE teaching to be framed within an African world view (Waghid, 2004).…”

Spirituality and Ubuntu as the foundation for building African institutions, organizations and leaders

“…This should be done in conjunction with the principles of spirituality and modern management. In fact, many writers advocate the use of Ubuntu in managing modern organizations and institutions (see Karsten and Illa 2005;Lutz 2009;Mangaliso 2001;Mbigi 1997;Nkondo 2007;Nussbaum 2003;Swanson 2007). The following statements by Nkondo (2007) about the potential applications of Ubuntu is instructive: "What has to be learned in Ubuntu is not a doctrine such as "the wages of sin are death", nor is it a rule such as "the truth will free you"; but how to live humanely with others in a given space and time.…”

Diffusing the Ubuntu Philosophy into E-Government: A South African Perspective

“…Ubuntu is short for the Nguni proverb 'Umuntu ngumuntu ngabantu' which literally translated means "a person is a person through their relationship to others" [11]. The notion of Ubuntu subsumes an individual's personality, place and provision as having everything to do with the collective -we are who we are because we come from and belong to a certain collective.…”