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Valerie Puorto
The name also differs by country, such as in Angola (kimuntu), Botswana (setho), Burundi (ubuntu), Cameroon (bato), Republic of the Congo (RotC; bantu), Democratic Republic of the Congo (DRC; bomoto/bantu), Kenya (utu/munto/mondo), Malawi (umunthu), Mozambique (vumuntu), Namibia (omundu), Rwanda (ubuntu), South Africa (ubuntu/botho), Tanzania (utu/obuntu/bumuntu), Uganda (obuntu), Zambia (umunthu/ubuntu), Northern Nigeria (mutum) and Zimbabwe (Ubuntu, unhu or hunhu). It is also found in other Bantu countries not mentioned here.[4][5]
"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]
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 South Africa, it has come to be used as a contested[17] term for a kind of humanist philosophy, ethic, or ideology, also known as Ubuntuism propagated in the Africanisation (transition to majority rule) process of these countries during the 1980s and 1990s. New research has begun to question the exclusive "humanism" framing, and thus to suggest that ubuntu can have a "militaristic" angle - an ubuntu for warriors.[18]
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.
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:
It takes a shared, global response to meet the shared, global challenges we face. This is the truth taught to us in an old South African principle, ubuntu, or 'A person is a person through other persons.' As Archbishop Desmond Tutu describes this perspective, ubuntu 'is not, "I think therefore I am." It says rather: "I am a human because I belong. I participate. I share."' In essence, I am because you are.
In education, ubuntu has been used to guide and promote African education, and to decolonise it from western educational philosophies.[30] Ubuntu education uses the family, community, society, environment and spirituality as sources of knowledge but also as teaching and learning media.[4] The essence of education is family, community, societal and environmental well-being.[30] Ubuntu education is about learners becoming critical about their social conditions. Interaction, participation, recognition, respect and inclusion are important aspects of ubuntu education. Methods of teaching and learning include groups and community approaches. The objectives, content, methodology and outcomes of education are shaped by ubuntu.
Ubuntu can guide research objectives, ethics and methodology.[34][35] Using ubuntu research approach provides researchers with an African oriented tool that decolonises research agenda and methodology.[34] The objectives of ubuntu research are to empower families, communities and society at large. In doing ubuntu research, the position of the researcher is important because it helps create research relationships. The agenda of the research belongs to the community, and true participation is highly valued. Ujamaa is valued, it means pulling together or collaboration.[36]
During the 1990s, the concept of ubuntu was adapted as an ideology by post-apartheid South Africa, as a vehicle to bring about harmony and cooperation among its many racial and ethnic groups. The ethical values of ubuntu include respect for others, helpfulness, community, sharing, caring, trust, and unselfishness. Ubuntu underscores the importance of agreement or consensus, and gives priority to the well-being of the community as a whole.
The word ubuntu comes from the Zulu and Xhola languages, and can be roughly translated as "humanity towards others," and "the belief in a universal bond of sharing that connects all humanity." Related Bantu languages have similar terms. In the Shona language, the most common spoken language in Zimbabwe after English, ubuntu is unhu; the concept of ubuntu in Zimbabwe is similar to that of other African cultures. In Kinyarwanda, the mother tongue in Rwanda, and in Kirundi, the mother tongue in Burundi, ubuntu means 'human generosity' as well as 'humanity.' In Rwanda and Burundi societies, it is common for people to exhort or appeal to others to gira ubuntu meaning to "have consideration and be humane" towards others. In Runyakitara, the collection of dialects spoken by the Banyankore, Banyoro, Batooro and Bakiga of Western Uganda and also the Bahaya, Banyambo and others of Northern Tanzania, obuntu refers to the human characteristics of generosity, consideration and humaneness towards others in the community. In Luganda, the dialect of Central Uganda obuntu-bulamu refers to the same characteristics.
Ubuntu is very difficult to render into a Western language. When we want to give high praise to someone we say, Yu u nobuntu; "Hey, so-and-so has ubuntu." Then you are generous, you are hospitable, you are friendly and caring and compassionate. You share what you have. It is to say, "My humanity is caught up, is inextricably bound up, in what is yours." ... We say, "A person is a person through other persons." ... A person with ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good, for he or she has 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. ... To forgive is not just to be altruistic. It is the best form of self-interest. What dehumanizes you inexorably dehumanizes me. [Forgiveness] gives people resilience, enabling them to survive and emerge still human despite all efforts to dehumanize them. [1]
The ethical values of ubuntu ideology include respect for others, helpfulness, community, sharing, caring, trust and unselfishness. It is seen as a basis for a morality of co-operation, compassion, and communalism. Ubuntu underscores the importance of agreement or consensus, and gives priority to the well-being of the community as a whole.
Adapted for hardy release. Removed the obsolete powerpc data for hardy. I'm currently evaluation if and how I shouldinclude information about ports.ubuntu.com packages here. Since archive.ubuntu.com is currently unusableI use nl.archive.ubuntu.com as source for the data until the situation normalizes again.
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