Anchoring Ubuntu Morality

Abstract

This article explores ways in which ubuntu morality might be anchored in the community, the family, and in personhood. It draws on the main tenets of tribal critical race theory (TribalCrit), whose aim is to unmask, expose, and confront continued colonisation within educational contexts and societal structures. The article recognises that Africa is still largely a communal society, and that it is this communalism which defines the peoples' perception of self-interest, their freedom and their location in the social whole. The family is critical as the primary institution of formative moral development, the school of justice, and the medium for the concrete expression of communal values. The central argument of the article is that ubuntu -inclined communities and families are pivotal to the development of personhood given that persons are products of community. In most of Africa personhood is constituted by the interplay between the culturally objectified conception of persons, and the subjectively apprehended aspects of social life through which individuals express their subjectivity in opposition to or in conformity to the conventionally defined roles, rules, and regulations of the habitus. In the last instance the article seeks to insert ubuntu as an indigenous African epistemology in contemporary socio-political and cultural discourses.

African Indigenous Leadership Philosophy and Democratic Governance System: Gada’s Intersectionality with Ubuntu

“…The laws themselves reflect the morals of the society (Zelalem, 2012). Shoniwa (2006) and Letseka (2012, 2013) have noted that in African context leaders are expected to demonstrate high moral standards and ethical behaviors in treating others following Ubuntu philosophy. Leaders are embodiment of these Safu, hence; value based leaders and demonstrate ethical leadership in their endeavor.…”

“…Because of this dearth of research and the leadership problems; there is an increasing call for research into Afrocentric Indigenous leadership (Adebanwi & Ebenezer, 2016; Lutz, 2009; Onukwuba, 2018). In response to this, several scholars have tried to study and develop African Indigenous leadership philosophy like the Ubuntu (Inyang, 2009; Karsten & Illa, 2004; Kiggundu, 1989; Letseka, 2000, 2012, 2013, 2014; Mangaliso, 2001; Mbigi, 1997). This study aims to add to the search for Indigenous leadership philosophy by studying Gada leadership philosophy.…”

“…In contrast to this, there are researches that show, with all the differences; the existence of commonalities among African culture (Mbigi, 2005; Sarpong et al, 2016; Wanasika et al, 2011) and the possibility of developing African leadership philosophies. Some researchers have already identified Indigenous African leadership philosophies like Ubuntu philosophies (Inyang, 2009; Karsten & Illa, 2004; Kiggundu, 1989; Letseka, 2000, 2012, 2013, 2014; Mangaliso, 2001; Mbigi, 1997). Ubuntu is a South African culture based leadership philosophy.…”

Reimagining Ubuntu in schools: A perspective from two primary school leaders in the Democratic Republic of Congo

“…Defining the exact conceptual parameters of whatever philosophical thought is claimed to be African is not an easy exercise. The convergence or commonality amidst divergent African cultures is summed up by the term ‘communalism’ (Dixon, 1977) that some (for example: Letseka, 2013; Littrell et al, 2013) explicitly refer to as Ubuntu.…”

Comparative leadership: pathways, scope and values in DRC-English 'urban' schools

“…Through further research and policy initiatives, issues of mixed ability inclusion, gender inclusion, and many others, will undoubtedly throw light on possible related leadership practices in the face of entrenched cultural issues with regard to disability (Eskay et al, 2012), gender inequalities (Freedman, 2011), resentment towards groups with foreign ethnic origin deemed responsible for the Congo wars (Jackson, 2006) and abuses of human rights of gays, albinos etc. (Letseka, 2013) in the DRC and other parts of Africa, and a rise in popularity of the far right in 170 England/Europe (Cruddas & Lawles, 2008;Green, 2004;Wodak, 2013). Ethnicity and gender issues have also been raised, even with presumably inclusive leadership approaches (Lumby, 2013).…”