1. Biography:Mukusha Jowere lectures in the following Philosophy
courses at Great Zimbabwe University:African Philosophy, Theory of
Knowledge, Philosophy of Education, Introduction to Problems
ofPhilosophy and Survey of Major Philosophical Trends. He is also a
specialist in InternationalHuman Rights Exchange (IHRE) and a Peer
Educator.Contact:Great Zimbabwe University, Box 1235 Masvingo,
Faculty of Arts, Department of Philosophy &Religious
StudiesE-mail [email protected]@yahoo.com1 2.
UBUNTU/UNHU: A PHILOSOPHICAL REFLECTIONBY MR J MUKUSHA: Philosophy
Lecturer in the Department of Philosophy & Religious
Studies,Faculty of Arts, Great Zimbabwe University, Masvingo,
Zimbabwe; PhD Student at theUniversity of South Africa
(UNISA).Email address: [email protected] as a
cradle of humanity entails the notion of ubuntu or unhu. This paper
seeks to addressthe centrality of ubuntu/unhu with regards to
personal identity in Zimbabwe and Africa in itsgenerality. The
paper also alludes to the dialectical antithetical relationship
between thebiological human being and the social human being, that
is, the person. Of interest, in thispaper, is the sheer emphasis on
the ubuntu/unhu communitarian cosmogony. Thus, the paperdraws some
philosophical parallel lines matching the Cartesian mind-body
problem and thecogito ergo sum. The issue of culture comes into the
fray as an indispensable variable withregards to personal identity
in Zimbabwe and Africa at large. Hence, the pivotal role of
aplethora of initiation rituals and ceremonies in African
Traditional Culture acts as theepistemological and metaphysical
informal pedagogical curriculum whose subject matter isembedded in
ubuntu/unhu - the crux of this paper.KEY WORDS: Ubuntu, unhu,
humanity, identity, personal, cosmogony, Cartesian, culture,
AfricaIntroductionThis paper attempts to address the concept of
ubuntu/unhu covering a variety of aspects.Aspects of importance
include the conceptual analysis of the term ubuntu/unhu, ubuntu as
aphilosophy, ubuntu metaphysics, ubuntu epistemology, ubuntu
personal identity, ubuntulanguage, ubuntu politics, ubuntu
ethics/axiology and ubuntu education. A conclusion marksthe end of
this ontological presentation.Ubuntu/Unhu Conceptual
AnalysisEtymologically, ubuntu is made up of the prefix ubu- and
the stem ntu. Ramose (1999) notesthat the idea of ubu- evokes the
concept of be-ing in general. Ubu- and ntu are mutually2 3.
founding in the sense that they are two aspects of be-ing as a
one-ness and an indivisiblewhole-ness. It therefore means that
human existence is a complete package that can not beunderstood in
part in the African biosphere. In Africa, ubuntu is expressed in
its variant forms,for instance, unhu, umuntu, abatho and so on
showing the common denominator of the stem ntu. Augmenting this
position, Wright (1984:171) posits, the African view of man denies
thatpersons can be defined by focusing on this or that physical or
psychological characteristic of thelone individual. Rather, man is
defined by reference to the environing community. Thus,ubuntu/unhu
expresses the identity of man in Africas human cosmogony. In other
words,ubuntu/unhu is both a measure of personal identity and a
socio-cultural barometer inZimbabwe and Africa in general. The
major challenge here is whether Zimbabweans or Africansin general
can be accorded ubuntu/unhu in its pragmatic sense. Do we qualify
to be describedand understood under the banner of ubuntu/unhu given
the impact of cultural invasion and theperilous effects of
globalization? For Asante Keita and Abarry (1996) going back to
sangofawould be the best possible answer. This implies the need to
revisit our African TraditionalCulture in a bid to remain relevant
in the contemporary world and the future. In the same vein,Chung
(2007:328) remarks, For Zimbabwe to renew itself, it needs to
re-examine its heritagefrom the past and to create a new culture
and values for the future. This new culture shoulddeal with the
need to emphasize on the importance of African heritage and
traditional culturein the contemporary world that will enable
positive meaningful development in Zimbabwe andAfrica in
general.Ubuntu/Unhu as a PhilosophyThe notion of ubuntu/unhu
represents a fundamental African philosophical worldview
therebyrepresenting an indispensable way of life in Africa. In
other words, ubuntu/unhu should beproperly understood through its
metaphysical and epistemological geography in Zimbabwe andAfrica at
large. Cascading the worthiness of ubuntu/unhu philosophy, Ramose
(1999:49)purports, The be-ing of an African in the universe is
inseparably anchored upon ubuntuUbuntu then is the wellspring
flowing with African ontology and epistemology. Thus, theidentity
of a human being in Africa is an aggregate of a number of factors
that include onesmetaphysical and epistemological commitments.
Keita Asante in Asante and Abarry (1996:256)notes, The Afrocentric
enterprise is framed by cosmological, axiological, and aesthetic
issues.With regards to knowledge, Mukusha (2011:7) notes, In Africa
this knowledge cosmogony isembedded in African philosophy, which is
traditionally epistemologically highly nourishing.Conversely, this
implies that the lack of ubuntu knowledge inevitably negatively
impact onones identity as a human being worth of a person. In order
for one to be identified asmunhu/umuntu/batho/muntu with
ubuntu/unhu, he or she has to have worthwhile3 4. gknowledge.
Without unhu/ubuntu one is not a human person but just a human
being amongother forms of being in the universe, hence, haasi munhu
ane hunhu. Even Peters (1973)reinforces that knowledge or education
is some sort of process leading to the development of adesirable
state of mind in a morally unobjectionable manner. Thus, failing
the moral test whichis ever present like the unseen but present
Judeo-Christian God renders individuals in Africa tobe disqualified
as human persons. Hence, knowledge becomes one of the major
determinantsof ones identity. Mararike (2001:5) emphasizes,
Knowledge of our history and culture aresome of our key rallying
points. An individual who is found wanting knowledge wise is
referredto as dununu(fool) thereby discrediting ones humanity in
certain instances/situations in life.Given such a position, it
therefore implies that in one way or another we become
matununu(fools) due to our sheer lack of ubuntu/unhu especially in
this contemporary competitivecapitalist economically driven world.
An appeal to sangofa would abate our ubuntu/unhudegree of
vulnerability. The renowned Greek philosophic sage, Socrates in
Akinpelu (1981),Schofield (1972) and Stumpf and Fieser (2008) once
accepted that the best man is the one whoadmits that he is ignorant
whilst one who pretends to know everything is a fool. It is
importantfor Zimbabweans to accept that they will remain fools if
they think that they are knowledgeableabout the ubuntu/unhu
content. The researcher urges Zimbabweans and Africans in general
tocontinue thriving for ubuntu as a sure way of restoring their
ontological identity.Ubuntu/Unhu MetaphysicsUbuntu/unhu metaphysics
encompasses issues pertaining to ontology and spirituality. Kim
andSosa (1995) define metaphysics as the study of reality whilst
OHear (1985) conceptualizesmetaphysics as going beyond the
banalities of nature, the material world in issues of
existence,language and questions about reality. From an African
perspective, ubuntu/unhu metaphysics istripartite in nature. Ramose
(1999) stresses that the ubuntu understanding of be-ing
involvesthree levels of human ex-istence the onto-triadic structure
of being. These three parts in theunderstanding of ubuntu/unhu
include the living umuntu, those beings who have passed awayfrom
the world of living and the yet-to-be born. Failure to honour
either of the triadic ubuntuaspects would negatively affect ones
identity. Robert Birt cited in Gordon (1997:205) says,Every
struggle for human liberation is invariably a struggle for a
liberated identity. Withregard to the living dead, Ramose (1999) is
of the view that these continue to live despite theirdeparture from
the world of the living. Hence, disregarding the living dead is
just like one ofIsaac Newtons law of motion that to every reaction
there is an equal and opposite reaction, inthis case, militating
against ones identity as a full human person. In Zimbabwe, the
respect forheroes and heroines whether declared or non- declared,
is a sure way of safe guarding ourhumanity. However, a clear
antithesis is envisaged when one irresponsibly denigrates those4 5.
who sacrificed their lives for instance, in the struggle for
liberation. Such a fish type offorgetting very recent things, those
things of yesterday - kukanganwa chazuro nehope willinevitably
discredit ones ubuntu/unhu ending up attaining an irrespective
status known asfish-ntu. The researcher coins the term fish-ntu to
refer to those who have poor memory justlike a fish that forgets
the hooks scratch in five seconds with regards to various forms
ofsacrifices Africans have under gone thereby denoting their
rational cultural inadequacies. Thisresearch also urges every
individual to avoid becoming fish-ntu due to the lack and/or loss
ofubuntu/unhu. But in the western existentialist view, fish-ntu may
be quite applicable.Therefore, let us guard against degenerating
into fish-ntu for the good of our human dignity asZimbabweans and
Africans in general.Ubuntu/Unhu Personal IdentityThe question of
personal identity is a contested issue in the history of
philosophy. Scholarsgenerally put on different spectacles in their
conception of ubuntu, some wear acommunitarian conception whilst
others dress on liberalist lenses in their interpretation of
thenotion of ubuntu/unhu. Sandel (1998:x) states, Communitarianism
is another name formajoritarianism - the idea that rights should
rest on the values that predominate in any givencommunity at any
given time. In Africa, the concept of ubuntu/unhu is user friendly
under thecommunitarian interpretation. Ifeanyi A. Menkiti cited in
Wright (1984:171) says, John Mbitisummed up the African view of the
person in the statement: I am because we are, and sincewe are
therefore I am. This categorically depicts the difference between
the Cartesian cogitoergo sum, I think therefore I am/exist (OConnor
1964; Harrison-Barbet 2001) and thecommunitarian African conception
of a person that emphasizes on the consensus model.Hence, Ramose
(1999:53) posits, Umuntu ngumuntu ngabantu (Motho ke motho ka
bantu)ahumane, respectful and polite attitude towards others. This
implies that ones ubuntu/unhu isa totality of his/her environing
community whereby the society has the power to strip off
onespersonhood in cases where that particular person lacks
ubuntu/unhu a complete one-ness.This brings the issue of a
biological human being vis--vis a biological cultural human
person.Therefore, ubuntu/unhu identity goes beyond the rationalist
mind-body problem. Thedialectical and antithetical parallelism
explains the invaluable role of ubuntu/unhu as thethermometer,
barometer and compass in determining African humanity. In the same
vein,Menkiti in Wright (1984) endorses that there is a possibility
of one losing his/her personalidentity or personhood due to the
inadequacy of other traits of ubuntu/unhu.Ubuntu/Unhu AxiologyThe
ethical texture of a human being in Africa plays a fundamental role
in defining onesidentity. Issues pertaining to taboos, rituals,
traditional ceremonies are of great value in spellingout ones
identity, somewhat like socio-cultural taboos. Hence, Steve Biko in
Coetzee and Roux5 6. (2003:84) clarifies that, A culture is
essentially the societys composite answer to the variedproblems of
life. In light of this, ubuntu/unhu becomes a cultural and
metaphysical expressionof personal identity in indigenous Africa.
Issues such as circumscion, marriage, rainmakingceremonies are
indispensable cultural traditional pedagogical stencils that help
in thesustenance of African humanity, ontology, epistemology, logic
and axiology. Mazrui in Asanteand Abarry (1996:210) notes, culture
as a system of inter-related values, active enough toinfluence and
condition perception, judgement, communication and behaviour in a
givensociety. Even in areas of development, the exercise of
ubuntu/unhu may go a long way inaccomplishing set goals as well as
being used as points of reference. Mararike (2001:7) echoes,Human
development should be perceived as a mirror. An object is as far
behind the mirror asit is in front of it. Thus Africa can forge as
far ahead as her people are able to source back forinspiration in
their history and culture. Ubuntu/Unhu is, therefore, a source and
guide of apeoples inspiration and aspirations. This implies that
lack of sufficient ubuntu/unhu impactsnegatively on an
individual(s) goal attainment. For instance, institutional
inspirations arecaptured in mission statements and core values of
which failure to factor in the ubuntu/unhunotion in policy making
and implementation will result in abortive programmes. In this
case,fortunately, for Great Zimbabwe University (GZU) whose
ubuntu/unhu is expressed in itscaption: A centre of excellence in
creative arts, culture and technology which is
pragmaticallyconstantly rekindled through cultural festivals such
as the culture week, and the much awaitedeffective establishment of
the Institute of Heritage Studies. This expresses the
ubuntu/unhutexture at GZU and not the fish-ntu henceforth leading
to the production of not onlygraduates but graduates with
ubuntu/unhu in their conduct. Coetzee and Roux (2003:259)
alsoechoes, the heritage was the media-culture in which members of
the same society relatedto one another. The concept of ubuntu/unhu
is incomplete without emphasizing on hard workthat is equals to
Kantian deontology- the duty for duty ethical philosophy that
results in thecultivation of ubuntu/unhu self-reliance. Nyerere
(1968:5) remarks, Mgeni siku mbili; siku yatatu mpe jembe- or in
English, Treat your guest as a guest for two days, on the third day
givehim a hoe! This expresses the notion of ubuntu/unhu in African
personhood or personalidentity. One becomes a complete be-ing by
virtue of ones commitment to work/duty- deon.Ubuntu/Unhu LanguageIn
this axiological arena, language use is a symbol of identity- you
are identified by the natureof your language with regard to ones
personhood or personal identity. Fasold (1987:1) notes,The
sociolinguistics of society is about the social importance of
language to groups of people,from small sociocultural groups of a
few hundred people to entire nations. Language plays apivotal role
in personal identity in Zimbabwe and Africa. In recognition of the
value of6 7. language, Ramose (1999) states that language of ubuntu
focuses the entire epistemologicaldomain towards the ontology of
ubu-Rheomode- philosophical language of ubuntu creatinga new
structure that is not prone toward fragmentation as the present
one. Language useshould express a continuous flow of one-ness and
not that of fragmentation that violates thetotality of ubuntu/unhu
reality. Language use in private and public spheres of life
expressesones nature of ubuntu/unhu, for instance, bedroom language
must be different from a lectureroom and other official gathering
forms of language. Hence, there is need to censor oneslanguage use
in different contexts of life as a means of sustaining appropriate
ubuntu/unhudiscourse for the upholding of social cohesion,
solidarity, peace and general societalhomogeneity. In this respect,
African Traditional Religion (ATR) has important norms, values
andstandards that guide our conduct in life. Hence, ATR should not
be treated negatively like whatShorter in Verstraelen (1998:88)
says that, ATR was pictured as the empire of Satan ratherthan
Africas Old Testament or the seed ground of the eternal Logos. ATR
and African cultureshould be respected as socio-cultural libraries
for the proper expression and nourishment ofAfricas ubuntu/unhu
package. In confirmation, Pradel (2000:3) notes, Traditional
religion,comments the theologian John Mbiti, dominates all aspects
of the individuals life andexercises the strongest influence on his
being. Ubuntu/Unhu is incomplete without the respectfor African
Traditional Religion, therefore, to a large extent, we are
incomplete human personsdue to the fact that we denigrate African
Traditional Religion for the well marketed Judeo-Christian
religious ethos that are literally better positioned for the
Israelites though with someoverlap here and there in the African
context.Ubuntu/Unhu PoliticsThe political turmoil currently
affecting the African continent and Zimbabwe in particular
islargely as a failure to infuse ubuntu/unhu in our political
democracy. An over dose of theEurocentric existentialist that is
Sartrean in approach to politics is negatively affecting
issuespertaining to political competitiveness. For instance,
sacrificing the whole nation of Zimbabweunder sanctions is a clear
indication of lack of ubuntu/unhu politics. On sanctions,
Shively(2008:412) explains, A form of non military coercion that is
often used by the United States,even in dealing with friends, is
the imposition of economic sanctions Imposition of aneconomic
sanction consists of a state or group of states deliberately
withholding normaleconomic relations to punish another state.
However, what is of value is to guard against theexploitation of
resources by the outsiders as well as the care of our heritage both
tangible and7 8. intangible. Mararike (2001:5) categorically hints,
For Africa to sustain political independence,there is an urgent
need to own, control and utilize her tangible and intangible
assets.Ubuntu/Unhu political identity in Zimbabwe and Africa in
general can only be sustained if bothtangible and intangible forms
of heritage are owned and controlled by the indigenous people
ofAfrica, without which ubuntu/unhu notion becomes a logical
contradiction. Of note, amongtangible forms of heritage are
minerals and the land in the definition of personhood or
personalidentity in Africa. In this respect, Moyana (2002:153)
strongly reiterates, Eviction from onesland symbolized the
uprooting of ones soul from his ones and ones conversion from
afreeman into a status comparable to upgraded slavery. In simple
terms, being landless is a signof lack of ubuntu/unhu ending up in
ones vulnerability to exploitative forces of
neocolonialism.Mararike (2001:22) also observes, Land is the
mother, father and children of all Africans.Without control and
ownership of land, Africa will for ever remain a client of other
nations. Incrude terms, Africans will remain sububuntu/unhu-
maboora ngoma, if not complete fish-ntuin their failure to own and
control tangible resources such as land. Herbst (1990:4)
remarks,For instance, Colin Leys, in his study of the political
economy of Kenya, called the African statesimply a sort of
sub-committee of the international bourgeoisie. This kind of
relationship isdehumanizing if not killing African identity in the
realm of humanity. Africans are betteridentified with their land
than with some artificially sermonized capitalistic creeds such as
thehuman rights issue without the land- the pragmatic and
essentialist playground of ubuntu/unhupraxis. Hence, Hatchard and
Ogowewo (2003:6) reiterate, The most prized right of any
politicalcommunity is the right to govern itself. Ones ubuntu/unhu
identity in Africa is improved if thecontinent is left to exercise
meaningful freedom by the unforgiving imperialist
neocolonialistforces.Ubuntu/Unhu EducationGenerally, ubuntu/unhu
curriculum is left in the hands of informal education that is not
givenserious recognition in the contemporary world. As a word of
advice to the curricularists, there isneed to merge ubuntu/unhu
aspects in all facets of the curriculum if education is to be
moremeaningful to Zimbabweans and Africans in general. Zvobgo
(1999:111) observes, On attainingindependence, most African
countries found themselves landed with an education system
thatneeded extensive surgery in order to turn it into a tool that
serves the needs and aspirations ofthe majority of the people. For
most, the operation has been a traumatic one, bedeviled
withsometimes conflicting demands of politics and economics. This
reveals the need for anubuntu/unhu surgery in the education
curricula so that indigenous knowledge is appropriatelymerged with
foreign content. Nyerere (1968:44) stresses, education should have
aproportionate relevance to the society we are trying to create
childrenlearned by living and8 9. doing. Education should be for
the cultivation of full citizenship and social responsibility.
ForFalola (2002:571) Nationalism is a conception of
self-determination that implies the right of apeople to express and
maintain its specific cultural and political identity. In addition,
Graig(1999:38) observes, Citizenship connotes the civil, political,
social and economic rights whichindividuals presently possess, or
ought to possess, within society. In this case, the
educationcurricula should uphold those individual rights from a
communitarian point of view as a way ofsustaining societal
homogeneity. Wanjohi (1981:xvi) notes, Mutual social responsibility
was avirtue that was given a high priority. Such a curriculum will
enable learners to engage in amore dialectical self reflective
manner than to rely only on a monofocal diasporean
westernunderstanding of oneself where ubuntu/unhu is not a
whole-ness but fragmented. Du Bois(1996:34) notes, Students of
Africa, especially since the ivory-sugar-cotton-Negro complex ofthe
nineteenth century, became hag-ridden by the obsession that nothing
civilized is Negroidand every evidence of high culture in Africa
must be white or at least yellow. Let theZimbabwean and African
education curricula depict Lawton (1983)s view that curriculum is
aselection from culture, in this case, ubuntu/unhu culture. This
will achieve Awoniyi (1979:3)sposition that, no educational system
stands apart from the society which establishes it.Education draws
inspiration and nourishment from a society, but in turn contributes
to thegrowth, renewal and development of that society. Therefore,
ubuntu/unhu should be acurriculum therapy for the renewal and
development of African identity and humanity ingeneral. The key
issue is that, African education emphasized social responsibility,
joborientation, political participation and spiritual and moral
values. Children learnt by doingwere engaged in participatory
education through ceremonies, rituals, imitation, recitation
anddemonstration (Fafunwa and Aisiku 1982). This was/is an
ubuntu/unhu informal curriculumthat was/is pedagogically second to
none in its attempt to produce an appropriateubuntu/unhu identity
that should be infused in the current education
curricula.ConclusionThe presentation nostalgically addressed
ubuntu/unhu philosophical reflection
metaphysically,epistemologically, axiologically, politically,
socially and educationally with a strong inclinationtowards
personal identity or personhood. Some parallel lines have been
drawn in view of thewestern and African conception of ubuntu/unhu
identity. The communitarian notion ofubuntu/unhu seems plausible in
dealing with a myriad of problems affecting Zimbabwe andAfrica as a
continent. Sangofa seems to be the best answer to African woes in
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