Moral philosophy as the foundation of normative media theory: The case of African Ubuntuism

Abstract

In the South African debate about the role of the media in the new (post-apartheid) South African society, the African moral philosophy ubuntuism is from time to time raised as a framework for African normative media theory. Up till now, the possibility of using ubuntuism as a normative framework can, however, not yet be described as a focused effort to develop a comprehensive theory on the basis of which media performance could be measured from ‘an African perspective’. Rather, the topic of ubuntuism as normative media theory should be seen in the context of the African Renaissance as part of an intellectual quest to rediscover and re-establish idealized values of traditional African culture(s) and communities and to apply it to contemporary phenomena such as the media. However, given South Africa's history of apartheid in which Christian nationalism was misused as a moral philosophy to mobilize a patriotic media in the service of volk and vaderland, it is not too early to ask critical questions about ubuntuism as a possible framework for normative media theory. Such questioning is the purpose of this article. Against the background of a postmodern and a postcolonial perspective on normative theory, questions related to the following are raised: the expediency of ubuntuism in the context of changed African cultural values, the distinctiveness of ubuntuism as an African moral philosophy, the vulnerability of moral philosophy to political misuse, ubuntuism in the context of the future of normative theory in a globalized world and changed media environment, and, the implications of ubuntuism for journalism practice. It is concluded that ubuntuism may pose a threat to freedom of expression. Given the nature of contemporary South African society and its media system, a postmodern emphasis on diversity and pluralism as the cornerstone of future normative theory is supported.

South African newspaper ethics and the politics of cultural belonging: Reflections onThe Spear

“…In short, the recognition sought should enable 'participatory parity'. This is her way of obviating the danger of 'politicised ethnicity' noted by Brubaker (2003) and other critics of communitarianism (Calhoun, 2003;Fourie, 2010;Tomaselli, 2009). On this basis, it is arguable that particular recurring media representations of Black people contribute to institutional racism, which continues to inhibit the parity of participation of Black people in many spheres of social and economic life.…”

The Moral Foundations of Media Ethics in Africa

“…The ubuntu tradition has been pointed to specifi cally as a foundation of professional values, including the sense of commitment among media professionals (Fourie, 2008). Moemeka (1997) and, especially, Faniran (2008 have pointed to ubuntu as the foundation of commitment to moral norms guiding public communication.…”

Emerging global divides in media and communication theory: European universalism versus non-Western reactions

“…Some Asian scholars (e.g., Ma, 2000;Nain, 2000), along with some neo-positivist Western colleagues (e.g., Fourie, 2007), have argued against the development of Asiacentric or Afrocentric communication theories. Ma asserts that what is needed is 'to modify and adapt existing theories to suit the Chinese [or any other] context': Justifying the claims for new Asian media theories by essentializing and exoticizing the Asian experience in fact puts forward the unjustifiable claim that Asia is unique and isolated from the development of transnational capitalism (Ma, 2000, p. 32).…”

“…Fourie (2007) builds upon Nain's political and ideological concern to express doubts on de-Westernizing media theory and practice in South Africa by substituting African ubuntuism: a philosophy that 'values humanness, dialogue, the public good, consensus, and community care' (p. 25). Fourie says that although the ideal of postcolonial studies to decolonize Western epistemology is commendable, one should be mindful of the realities of cultural assimilation and globalization.…”