Ubuntu X64

[Claudio Davey]

Ubuntumw-parser-output .IPA-label-smallfont-size:85%.mw-parser-output .references .IPA-label-small,.mw-parser-output .infobox .IPA-label-small,.mw-parser-output .navbox .IPA-label-smallfont-size:100%Zulu pronunciation: [ɓntʼ])[1] (meaning humanity in Bantu) describes a set of closely related African-origin value systems that emphasize the interconnectedness of individuals with their surrounding societal and physical worlds. "Ubuntu" is sometimes translated as "I am because we are" (also "I am because you are"),[2] or "humanity towards others" (Zulu umuntu ngumuntu ngabantu). In Xhosa, the latter term is used, but is often meant in a more philosophical sense to mean "the belief in a universal bond of sharing that connects all humanity".[3]

Although the most popular term referring to the philosophy today is "ubuntu" (Zulu language, South Africa), the philosophy is believed to stretch back to the beginning of proto-Bantu language and has many other names in other Bantu languages.

There are many different (and not always compatible) definitions of what Ubuntu is.[7] Even with the various definitions, Ubuntu encompasses the interdependence of humans on another and the acknowledgment of one's responsibility to their fellow humans and the world around them. It is a philosophy that supports collectivism over individualism.

Ubuntu asserts that society gives human beings their humanity. An example is a Zulu-speaking person who when commanding to speak in Zulu would say "khuluma isintu", which means "speak the language of people". When someone behaves according to custom, a Sotho-speaking person would say "ke motho", which means "he/she is a human". The aspect of this that would be exemplified by a tale told (often, in private quarters) in Nguni "kushone abantu ababili ne Shangaan", in Sepedi "go tlhokofetje batho ba babedi le leShangane", in English (two people died and one Shangaan). In each of these examples, humanity comes from conforming to or being part of the tribe.

An "extroverted communities" aspect is the most visible part of this ideology. There is sincere warmth with which people treat both strangers and members of the community. This overt display of warmth is not merely aesthetic but enables the formation of spontaneous communities. The resultant collaborative work within these spontaneous communities transcends the aesthetic and gives functional significance to the value of warmth. Warmth is not the sine qua non of community formation but guards against instrumentalist relationships. Unfortunately, sincere warmth may leave one vulnerable to those with ulterior motives.[9]

"Ubuntu" as political philosophy encourages community equality, propagating the distribution of wealth. This socialisation is a vestige of agrarian peoples as a hedge against the crop failures of individuals. Socialisation presupposes a community population with which individuals empathise and concomitantly, have a vested interest in its collective prosperity. Urbanisation and the aggregation of people into an abstract and bureaucratic state undermines this empathy. African intellectual historians like Michael Onyebuchi Eze have argued, however, that this idea of "collective responsibility" must not be understood as absolute in which the community's good is prior to the individual's good. On this view, ubuntu it is argued, is a communitarian philosophy that is widely differentiated from the Western notion of communitarian socialism. In fact, ubuntu induces an ideal of shared human subjectivity that promotes a community's good through an unconditional recognition and appreciation of individual uniqueness and difference.[10] Audrey Tang has suggested that Ubuntu "implies that everyone has different skills and strengths; people are not isolated, and through mutual support they can help each other to complete themselves."[11]

"Redemption" relates to how people deal with errant, deviant, and dissident members of the community. The belief is that man is born formless like a lump of clay. It is up to the community, as a whole, to use the fire of experience and the wheel of social control to mould him into a pot that may contribute to society. Any imperfections should be borne by the community and the community should always seek to redeem man. An example of this is the statement by the African National Congress (in South Africa) that it does not throw out its own but rather redeems.

The concept was popularised in terms of a "philosophy" or "world view" (as opposed to a quality attributed to an individual) beginning in the 1950s, notably in the writings of Jordan Kush Ngubane published in the African Drum magazine. From the 1970s, the ubuntu began to be described as a specific kind of "African humanism". Based on the context of Africanisation propagated by the political thinkers in the 1960s period of decolonisation, ubuntu was used as a term for a specifically African (or Southern African) kind of humanism found in the context of the transition to majority rule in Zimbabwe and South Africa.

The first publication dedicated to ubuntu as a philosophical concept appeared in 1980, Hunhuism or Ubuntuism: A Zimbabwe Indigenous Political Philosophy (hunhu being the Shona equivalent of Nguni ubuntu) by Stanlake J. W. T. Samkange. Hunhuism or Ubuntuism is presented as political ideology for the new Zimbabwe, as Southern Rhodesia attained independence from the United Kingdom.[13]

The concept was used in South Africa in the 1990s as a guiding ideal for the transition from apartheid to majority rule. The term appears in the Epilogue of the Interim Constitution of South Africa (1993): "there is a need for understanding but not for vengeance, a need for reparation but not for retaliation, a need for ubuntu but not for victimisation".[16]

In Uganda the term is used in people's everyday language as a way to relate to one another and call for community. The term can also be used to criticize another's actions if one states that they have lost "Obuuntu" (their humanity).

Since the transition to democracy in South Africa with the Nelson Mandela presidency in 1994, the term has become more widely known outside of Southern Africa, notably popularised to English-language readers through the ubuntu theology of Desmond Tutu.[19] Tutu was the chairman of the South African Truth and Reconciliation Commission (TRC), and many have argued that ubuntu was a formative influence on the TRC.

In the Shona language, the majority spoken language in Zimbabwe, ubuntu is unhu or hunhu. In Ndebele, it is known as ubuntu. The concept of ubuntu is viewed the same in Zimbabwe as in other African cultures. The Shona phrase munhu munhu nekuda kwevanhu means a person is human through others while ndiri nekuti tiri means I am because we are.

Stanlake J. W. T. Samkange (1980) highlights the three maxims of Hunhuism or Ubuntuism that shape this philosophy: The first maxim asserts that 'To be human is to affirm one's humanity by recognizing the humanity of others and, on that basis, establish respectful human relations with them.' And 'the second maxim means that if and when one is faced with a decisive choice between wealth and the preservation of the life of another human being, then one should opt for the preservation of life'. The third 'maxim' as a 'principle deeply embedded in traditional African political philosophy' says 'that the king owed his status, including all the powers associated with it, to the will of the people under him'.[13]

A person with Ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good, based from a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed.

One of the sayings in our country is Ubuntu - the essence of being human. Ubuntu speaks particularly about the fact that you can't exist as a human being in isolation. It speaks about our interconnectedness. You can't be human all by yourself, and when you have this quality - Ubuntu - you are known for your generosity.

We think of ourselves far too frequently as just individuals, separated from one another, whereas you are connected and what you do affects the whole world. When you do well, it spreads out; it is for the whole of humanity.[unreliable source?]

A traveller through a country would stop at a village and he didn't have to ask for food or for water. Once he stops, the people give him food and attend him. That is one aspect of Ubuntu, but it will have various aspects. Ubuntu does not mean that people should not address themselves. The question therefore is: Are you going to do so in order to enable the community around you to be able to improve?

Tim Jackson refers to Ubuntu as a philosophy that supports the changes he says are necessary to create a future that is economically and environmentally sustainable.[23] Judge Colin Lamont expanded on the definition during his ruling on the hate speech trial of Julius Malema.[24]

In Malawi, the same philosophy is called "uMunthu" in the local Chewa language.[26] According to the Catholic Diocese of Zomba bishop Rt. Rev. Fr. Thomas Msusa, "The African worldview is about living as one family, belonging to God".[27] Msusa noted that in Africa "We say 'I am because we are', or in Chichewa kali kokha nkanyama, tili awiri ntiwanthu (when you are on your own you are as good as an animal of the wild; when there are two of you, you form a community)."

In June 2009, in her swearing-in remarks as US Department of State Special Representative for Global Partnerships, Global Partnership Initiative, Office of the Secretary of State, Elizabeth Frawley Bagley discussed ubuntu in the context of American foreign policy, stating: "In understanding the responsibilities that come with our interconnectedness, we realize that we must rely on each other to lift our World from where it is now to where we want it to be in our lifetime, while casting aside our worn out preconceptions, and our outdated modes of statecraft." She then introduced the notion of "Ubuntu Diplomacy" with the following words:

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