Ubuntu
Source: The Collector
“Ubuntu” refers to a set of value systems that originated in Africa, which collectively emphasize the interconnectedness of individuals with their social, environmental, and physical worlds (Tutu, 2013). It broadly translates to mean “I am because we are,” (Ifeijika, 2006) or “a bond of sharing that connects all of humanity.” The concept has its roots in humanist African philosophy, where the community is a key building block of society (Ifejika, 2006). It insists that society gives human beings their humanity (Gade, 2012). Ubuntu has been a foundational principle in the South African Truth and Reconciliation Process (Tutu, 2013).
In principle, Ubuntu encourages and emphasizes on community equality, and calls for the distribution of wealth (Gade, 2012). It recognizes the fundamental concept that a person is a person through other people – where humanity is a quality that is owed to one another. It does not call for the positioning of community wellbeing over individual wellbeing, but rather emphasizes on a shared human subjectivity that promotes the wellbeing of a community through the unconditional recognition and appreciation of individual difference and uniqueness (Eze, 2008).
Ubuntu recognizes the idea of redemption in responding to errant and dissident members of a community. It turns it to the community to shape the individual in a way that they may contribute to society. In the context of justice, it primarily centres the following key elements (Metz & Gaie, 2010):
- Deterrence through social, physical, economic, or spiritual means
- Return and replacement of what has been stolen
- Apology, forgiveness, and reconciliation
- Warnings and retribution if the above four remain ignored, first from leaders and elders, and if ignored, from spiritual beings.
In the use of ubuntu as a means of resolving conflict, jurisprudence concerns "unhu," which acknowledges that wrongs committed by an individual have far-reaching consequences that go beyond those that are immediately involved. Dialogue and trust must thus be rebuilt. In this approach to resolving conflicts, dialogue, education, and apology are central, whereas carceral consequences are not (Kerkhof, n.d.). Ubuntu also offers healing processes in addressing the consequences of colonialism and apartheid, as it promotes reconciliation by addressing historical injustices. It calls for social cohesion and collective healing (Kerkhof, n.d.).
In its conceptual form, Ubuntu has been liberating. However, there have been suggestions that it can be considered to engender patriarchy (Manyonganise, 2015).
While Eurocentric, precolonial opinions suggest that European colonialists brought criminal justice, law, and order to Africa (Dagleish, 2005), Ubuntu philosophy has been used to maintain law and order in African society (Omale, 2006). Ubuntu strived to build and generate social cohesion, instead of advancing individual or factional group interests (Okafo, 2006). However, there are critical perspectives that suggest that Ubuntu did not successfully support or offer restorative justice in South Africa (Allen & Macdonald, 2013).
References
Allen, T., & Macdonald, A. (2013). Post-conflict traditional justice: a critical overview.
Gade, C. B. N. (2012). "What is Ubuntu? Different Interpretations among South Africans of African Descent" (PDF). South African Journal of Philosophy. 31 (3): 484–503. http://pure.au.dk/portal/files/48387009/What_is_Ubuntu._Different_Interpretations_among_South_Africans_of_African_Descent.pdf
Eze, M. O. (2008). "What is African Comunitarianism? Against consensus as a regulative Ideal". South African Journal of Philosophy. 27 (4): 386–399. http://www.ajol.info/index.php/sajpem/article/viewFile/31526/5888
Ifejika, Nkem (2006). What does ubuntu really mean? https://www.theguardian.com/theguardian/2006/sep/29/features11.g2
Kerkhof M v. d. (2024) “I Am Because We Are”: Introducing Ubuntu PhilosophyUbuntu Philosophy https://www.thecollector.com/ubuntu-philosophy-introduction/
Manyonganise, Molly (2015). "Oppressive and liberative: A Zimbabwean woman's reflections on ubuntu". Verbum et Ecclesia. 36 (2): 1–7.
Metz, Thaddeus & Gaie, Joseph B.R. (2010). "The African ethic of Ubuntu/Botho : implications for research on morality". Journal of Moral Education. 39(3): 273–290.
Tutu, Desmond (2013). "Who we are: Human uniqueness and the African spirit of Ubuntu". https://www.youtube.com/watch?v=ftjdDOfTzbk
