ubuntu

In fact no “definition” of the Human as such could ever be attempted which did not include the infinite process of demarcation between human, supra-human, and infra-human (or Supermen and Untermenschen) and the reflection of these two limits which the imaginary boundaries of the human “species”; so that the question can never be avoided, neither in practice nor in theory, whether some men or women (especially women who are more likely idealized and despised) look more like supra-human beings or like infra-human beings, be it because of natural characteristics or because of social functions, behaviours and habit.
-Etienne Balibar in Racism as Universal

Then reaction of (Balibar) is a reaction to the western construction of the Other (…) The conceptual approach for this “science” is the viewpoint of the world from the “teacher” who instructs that whites must reject racism. However, from the subaltern view, this is essentially a misrecognition: whites must reject privilege (…) Real democracy will perforce emerge, not from the abstract proclamation “the end of the system” nor when the European teaches those of color to “reason,” rather, in the community, “in the unity of man with man.” This will be exactly when the myth of white maleness and its privilege to oppress are no longer with us.
-Anthony Lemelle in Response to Balibar

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, entertain him. That is one aspect of Ubuntu, but it will have various aspects. Ubuntu does not mean that people should not enrich themselves. The question therefore is: Are you going to do so in order to enable the community around you to be able to improve?
-Late. Nelson Mandela on Ubuntu
Introduction:
Ubuntu is a philosophy which breaks the paradigm of what we (in the west) call democracy. Ubuntu is a concept of which develops forth the medium for humanity to exist. It is a created concept of the natural union of the individual to the whole and from the whole, deriving the right to exist as a human. It is an apt concept to be applied into the western notion of democracy, as it is a positivist element (vs the western concept of liberal democracy in the negative). The purpose of this paper is to counter-impose the philosophy of Ubuntu in a rebuttal to the monopolization of ownership of Democracy by the European. Emphasis will be placed upon the positivist elements stipulated by the thought of Ubuntu; these will come to directly challenge the ontology of human society in western applications of political thought.

What is Ubuntu:
Ubuntu is an African Philosophy that places emphasis on ‘being human through other people’ reflected in the phrase I am because of who we all are[1]. In another manner, it could be described as the methodology of African democracy in such that it is a foundational piece of the political process, due to the aspect that “the relation between the individual and collective reflects the communal character of African society (…) consensus building, discussion, and accord are part of the ordinary compromise process that appeases
the majority of the local population”[2]. A concept well known to African scholars, indigenous norms below the Sahara are often captured by the maxim “a person is a person through other person,” or sometimes “I am because we are”[3]. These terms all allude to the aspect of the location of culture, humanity, rights, identity, and other epistemological capacities to be a given facet from the shared being in the polis or community. This is the notion of communitarianism reverberating throughout the cosmology of sub-Saharan Africa, reflected not only in culture, but as the base value through which, the human is made to be a human. It can be understood not in a sense of an ontological description, but rather that it is the ontological description to be given to man, to bring forth ontology itself through the medium of unity, of being from man.
The beauty in Ubuntu is the specificity and ambiguities in the term, there is no set definition, with the very creation of the term itself the signifier of the power of the terms capacity to create forth a medium which allows all other mediums (of production) to be set forth. There is no pedagogy nor method in Ubuntu besides for the very term itself, in such that, Ubuntu does not prescribe anything specific or out the ordinary, besides for the creation of the human itself, one which, when created, applies to the totality of the whole as much as the one. Ubuntu differs from many common religious sand spiritual words like “faith,” or “grace,” or “divine,”, which are essentially descriptive of a state of being, rather than having a prescriptive, moral meaning that refers explicitly to the moral directive to create community[4] The prescriptive nature of Ubuntu, is such that it is via the application of, not merely a state of being that is Ubuntu, taken in another manner, it is a process, not a product; a methodology itself for the creation of all subsequent methodology.
Ubuntu itself is a term from the Xhosa/Zulu culture, one which is translated to Botho in Botswana, uMunthu in Malawai, Obuntu in Kitara, with Obuntu/Ubuntu used in Rwanda and Burundi, and utu in Kenya[5]; the very best understanding to be had through a Malawian proverb, “kali kokha nkanyama, tili awiri ntiwanthu,” meaning 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”[6]. The Malawian saying bridges forth volumes of work done by European scholars on subject-object formation and creation (Hegel, Locke, Mills, etc.) within one sentence. One could read the entire works of Hegel and would be much rather served in but contemplating the notion of but two humans creating forth the medium of community. To remove humanity from the human, all one must do was to remove one such from society, of which if there but two members, would reduce the other (fully developed) human back to the being as that of an animal, thereby destroying the human species. In the modern sense, one would make an rather apt observation to that of out-law, of one whom does not exist within the confines of human, and as such, is outside all state of morality and shared existence. Even to the ancients, exile, would be such as to not remove a human from society, but to remove human from the very ontology of such being a human. One could argue in a rather apt manner that this concept, brought forth from the southern-most tip of the great African continent, was developed independent of European thought, one which places the origins of democracy not in The Republic of Plato, but much rather in the Philosophy of Africa. With Africa in the pre-Colonial as essentially a Democracy[7], one could imagine the wealth of knowledge, not the mention the wealth of land, the Africans would have been able to utilize, had not the European decide to “civilize and teach the African”. Alas, these evils still did not tarnish the greatness of rationality, of morality, ontology, the very prescription of such abstract notions, conscripted within a single word, a marvel of language, a true gem of African truth.

Applications of Ubuntu
The application of Ubuntu is most presentably seen in the South African International Criminal Tribunals. Seen unlike most transitional justice paradigms in the methodology of transitional justice, a sub-field within the wider field of development post-conflict, was the (Ubuntu-led) viewership upon the blanket amnesty policy given to the perpetrators of mass atrocities throughout the South African region[8]. This forgiveness, and the communal application of such, was orchestrated in true Mandelian fashion of liberating the colonisers[9];the hermetically of such, being not only limited to that of the oppressed, but to that of oppressor(s). This is the fundamental application of positivist humanism, the (epistemic) application of the paradigm via restorative justice.

The Notion of Positive Liberty
Being that this essay be done in a western world[10], a world which perhaps does not contain the cosmological understanding of such a hermetical understanding of the cosmos via the conscription of a single term (Ubuntu); nor of the application of the epistemic prescription of the very notion itself) to the political process, epistemology, methodology, and the other so called ‘rational capacities’ of the human[11]. The most apt notion befitting the paradigm of the European would be that of the great Isiah Berlin, in his beautiful rendition of the notion of positive liberty; a true marvel of logical understanding, Berlin is a dichotomous application of democracy from the very contemporary notion of. It is via the great Berlins paradigms that we now apply such policy approaches as that of a living wage, a notion of which is that one must be provided with (as being a minimum condition of a member of society). Spoken in a rather justful manner, this notion is beyond conscription of but a simple graduate student of political thought; the notion of which is beyond the comprehension of most, with the application of (the positive liberty) breaking the paradigms of liberalist thought. To detail the rather the enigmatic notion (the western philosopher is best served using the definition posted via the Stanford Encyclopaedia of Philosophy),
Berlin showed, negative and positive liberty are not merely two distinct kinds of liberty; they can be seen as rival, incompatible interpretations of a single political ideal. Since few people claim to be against liberty, the way this term is interpreted and defined can have important political implications. Political liberalism tends to presuppose a negative definition of liberty: liberals generally claim that if one favors individual liberty one should place strong limitations on the activities of the state. Critics of liberalism often contest this implication by contesting the negative definition of liberty: they argue that the pursuit of liberty understood as self-realization or as self-determination (whether of the individual or of the collectivity) can require state intervention of a kind not normally allowed by liberals.[12]
To take but a cursory analysis of such a masterful topic, the notion of positive liberty (as is the case with the prescription of Ubuntu) is a paradigm which is not in addition to, but much so rather in direct contradiction too, the notion of negative liberalism. Alas, the constraints of this paper are such that it is not to delve into this specific application of Euro-centric thought as, but much so rather to detail the vast application of methodology which could be described as simply, Ubuntu.To bring the analysis on the masterful topic of positive liberty to a rather short conclusion, the notion of positive liberty (as detailed by Mr. Berlin) encapsulates the notion of providing for (any singular) member of the society a base-line existence to be deemed a member of such society. This notion does not only include the simple notion of the rights derived from the membership, but much so rather, a baseline value of not only psychological acceptance, but one that pertains to the material rights to exist as such[13] . The presuppositions for the human are thereby as such that one much possess a fundamental floor, for all members of society to exist. This could be expressed in notions of affirmative action or a stipend of public funds to those in poverty (to detail but a few policy implications). Sen details the necessity for an specific advantage to those specifically at a disadvantaged position as deemed, compared against the whole of society[14]. Such notions are not applied in most western notions of democracies, and is such, challenges the very notion of what a democracy is.

Challenges to Western Democracy
The challenge that this paradigm, of positivist, humanistic elements of democracy posit upon the west are such that it inverts the very notion of the telos of democracy. As detailed by the previous chapter upon the notions of a baseline extension for all members of society as one which provides for, and does not negate from, the right of society[15]. The notion of negative liberty is best encompassed by the foundational piece of western liberalism, mainly in that of Locke and the notion of Property; his demonic and bestial encryptions of the other (as property) need not be discussed. One could also argue against the western notion of social contract theory, (be it Hobbes or Rousseau) also contain paradigms which do not provide for, but rather ensure against the negation of natural rights[16]. These thoughts could be expressed (in a summarist manner) as those rights which protect the individual from the encroachment (of the right of nature) from his/her fellow man[17]. This is again stresses upon the individualistic freedoms in protection from the society, (vs the notion in the positive, as rights which are provided for, from society). The foundation of western democracy are such that from the base nature (state) of beast one is given the unlimited rights to the possession of all things, (based upon might), where as only upon the negotiation of a social contract, are men created in relation to, other men[18]. This is encompassment of the individualist nature of western democracy, the right of man could be understood as the union of the boundary in which one’s right ends upon the conflict of the other (wo-man’s) right. This again stresses notion of the (negative) liberalist philosophy of to let live, vs to provide for; one which in Ubuntu, is in this inverse. Spoken in simplistic manner, negative liberty can be seen as the “absence of obstacles, barriers, or constraints”, liberty and all fundamental extensions of are “available to one in this negative sense”[19].
The implications that these negatives liberties posit upon the western democratic model is in the inverse of positivist rights, in such that responsibility befalls upon the governance to not infringe upon the rights, instead of to provide for. This facet of liberalism is what we see in play upon the mass of inequality which exists in the western world, the result of not providing for basis of existence (means and methods; to notbe able to provide for society, upon a base level, equal chance of “success”. Ubuntu is the positive application of such rights, the providing for, to ensure that all and every member of society has the minimally declared standard of one to be conscripted as that of possessing the essence of humanity, Ubuntu.

Ubuntu: A World Philosophy
It is by nature that we are close to each other, but by habit we become far from each other’ (…) it is by learning that a self-cultivating person reaches the Dao[20].
The magic of Ubuntu is not limited to the language of the Zulu, nor to that great peoples of the vast Sub-Saharan Africa; Ubuntu, can truly be seen in the global application of world conceptual democracies in positivism (one which is without the masters of Europe having to educate the coloured on how to reason)[21]. The notion above quoted, is done by the great Master Confucius, and is done in the positivist interpretation of the human (as one such that is) innately in balance with one another (from nature); to bring this comparison to the base variables, this is detailed astutely so by the (relation – identity) principle of ren and yi by Confucius. A translation and description of such terms could be defined wonderfully by Professor Cheng, in
the identity principle of ren which allows holistic rights of humanity to be realized by basic rights and liberties; the different principle of yi which requires individual rights and justice to be determined in a system of positions befitting the merits and demerits of each and every person in the system[22].
Parallel to the methodology of Ubuntu, the above stated principles work to “achieve a world community of peace and justice”[23]. It is this notion of the development of humanness, from within, to affect without, the whole of society, while allowing such to be done via the society. Professor Metz details that the similarity is in such striking fashion, that “indigenous sub-Saharans and Chinese (who tend to prize harmonious relationships mean that they) are closer to one another than to typically Western moral perspectives.”[24] This cross-over is abridged owing to the facet of both cosmologies (Ubuntu and Confucius) prescribing that “ones basic aim in life should be to develop oneself, that is, to realize the valuable parts of one’s human nature.”[25] Again the result of which is dependent upon the presence of the other, so much so that if one does not have the presence of another human, one cannot live a genuinely human way of life[26]. Both concepts detail in a concise manner, that the telos of the (relations of humanity) is to develop one’s human excellence by relating positively with other persons. Alas, the constraints of this paper are such that one could not make it an outright comparison to all major world cosmologies of conceptual democracy (such as the Sanskrit concept of Namaste, the Japanese notion of Kami, the Chinese notion of Dao, the Sufi notion of Shabad-duhn, etc.) but the point has been proven to a satisfactory degree that Europe does not possess the monopoly of democratic rationality, or rather that, the coloured, need not be educated in the manner of European democracy.

Conclusion:
To bring conclusion to this brief expose on the wondrous cosmological conscription of the Sub-Saharan peoples, the concept of Ubuntu is truly one which can invert the current understanding (of not only) what a society is, but much rather, what society must provide. It is an epistemic prescription, the term reflected through African communitarianism, the South African International Criminal Tribunals, the notion of restorative justice, and even through the paradigm imposition via Master Sen and Master Berlin. The above stated work which truly could be called a humanist philosophy, all state that, the rights of the individual must be provided for, and not negated against. It is through Ubuntu which the great Mandela was to shape not only the peoples of South Africa, but the world itself. In true Ubuntu fashion, the society is not which has a negative boundary, but much rather a positive; spoken in the fashion of the great H.K Bhaba, a boundary is only where something begins, and never as something that ends. The notion itself has been shown to be independently paradigm, one to challenge the notion of the European as the teacher of democracy. Ubuntu, in a single word, can create epistemology, methodology, and ontology.
A true gem of African philosophy, one which sets forth the basis of and telos to, human.

Works Cited

Balibar, E. (1989). Racism as universalism. New Political Science, 8(1-2), 9-22. doi:10.1080/07393148908429618
Bradley, M. T. (2005). “The other”: Precursory african conceptions of democracy. International Studies Review, 7(3), 407-431. doi:10.1111/j.1468-2486.2005.00507.x
Carter, I. (2016, August 02). Positive and negative liberty. Retrieved May 02, 2021, from https://plato.stanford.edu/entries/liberty-positive-negative/
Cheng, C. (2007). Justice and peace in Kant and Confucius. Journal of Chinese Philosophy, 34(3), 345-357. doi:10.1163/15406253-03403004
The ethics of Substantial freedom. (2001, September 26). Retrieved May 1, 2021, from http://people.wku.edu/jan.garrett/senethic.htm
Lemelle, A. (1993). Review of Racism as Universal. Humboldt Journal of Social Relations, 19(1), 175-179. doi:http://www.jstor.org/stable/23262532
Metz, T. (2017). Values in China as compared to AFRICA: TWO conceptions of harmony. Philosophy East and West,67(2), 441-465. doi:10.1353/pew.2017.0034
Mugumbate, J., & Nyanguru, A. (2013). Exploring African Philosophy: The Value of Ubuntu in Social Work. African Journal of Social Work, 3(1), 82-100.
Oppenheim, C. E. (2012). Nelson Mandela and the power of Ubuntu. Religions, 3(2), 369-388. doi:10.3390/rel3020369
Žebrauskaitė, E. (n.d.). Global affairs strategic studies – Universidad De navarra. Retrieved May 01, 2021, from https://www.unav.edu/web/global-affairs/detalle/-/blogs/the-ethics-of-ubuntu-as-a-basis-for-african-institutions-the-case-of-gacaca-courts-in-rwanda
[1] Mugumbate, J., & Nyanguru, A. (2013). Exploring African Philosophy: The Value of Ubuntu in Social Work. African Journal of Social Work, 3(1), 82-100.
[2] Bradley, M. T. (2005). “The other”: Precursory African Conceptions of Democracy. International Studies Review, 7(3), 407-431.
[3] Metz, T. (2017). Values in China as compared to AFRICA: TWO conceptions of harmony. Philosophy East and West,67(2), 441-465.
[4] Oppenheim, C. E. (2012). Nelson Mandela and the power of Ubuntu. Religions, 3(2), 369-388.
[5] Ibid, 370
[6] ibid
[7] See 2
[8] Zebrauskaite, E. The Ethics of Ubuntu as a Basis for African Institutions in Global Affairs Strategic Studies, Nov. 2020.
[9] See 4
[10] The definition of western of not being a geographic, but much so rather the linguistic imperialist culture of the language of the coloniser being used; this work itself done so in English. French, Spanish, and other(s) are synonyms of such cultural genocide.
[11] One would be best served to look upon the very first quote which started this essay, by Mr. Ettinne Balibar, a scholar of whom stated that the universal rationality begins with that of Aristotle; a continuation of the long-standing tradition of the European as the teacher, the burden of the white man, the creator of reason.
[12] Carter, I. (2016, August 02). Positive and negative liberty. Stanford Encyclopaedia of Philosophy
[13] See Master Amartya Sen for such a manganous description of such notions of the positive material necessities to exist as “human in society”. Brief expose on the notion could be retrieved from, The ethics of Substantial freedom. (2001, September 26). Retrieved May 1, 2021, from http://people.wku.edu/jan.garrett/senethic.htm
[14] ibid
[15] ibid
[16] See Discourses on the Origins of Inequality in Man or the Leviathan for such paradigms.
[17] See 13
[18] See 162
[19] See 12
[20] Confucius in, Analects (see Cheng, Justice and Peace in Kant and Confucius).
[21] The great Frantz Fanon depicts these notions in Black Skin White Mask. The most wondrous of quotes being (a white telling Fanon) oh you speak French so well, how long have you been in France?” This correlates over the “fixed notion of the Nxxxx, that the whites have.” (p 35)
[22] Cheng, Justice and Peace Confucius, in Journal of Chinese Philosophy, 2007. Pp 349-350
[23] ibid
[24] Metz T, Values in China as Compared to Africa: Two Conceptions of Harmony, in Philosophy East and West, Vol 67, No. 2, (April 2017), pp. 441
[25] Ibid, pp 447
[26] Ibid.