Dickson Kanakulya, PhD, Professor of Philosophy at Makerere University

UBUNTU AND SUSTAINABILITY

Making Ubuntu an ethical principle: The Ubuntu principle is another principle within the
Comprehensive ethical sustainability scheme that seeks to contribute to the realization of
government and development sustainability within the East African Community. As indicated in
the chapter on ‘Comprehensive ethical sustainability’, one of the key features of the principles
used in this scheme is being of axiomatic value to the governance and development milieu at
hand. In this case, Ubuntu is chosen as one of the principles because it axiomatizes the, i)
deeper African philosophical values, and ii) essentializes the time tested ethical values of
African societies. But as we transform Ubuntu into a principle we need to ensure that it does
not lose its ethical power because in many cases ‘axiomization’ is equated with ‘reductionism’
and there are fears among ethical scholars over the possibility of losing the virtue aspect in the
principles that may have been obtained (see: Zucker, 1984). It is therefore necessary to explain
the kind of ‘axiomization’ that should be applied to this principle which the study has termed as
‘ethical axiomization’. This explanation is necessary as far as the Ubuntu principle is concerned
because of the common but errorneous thinking that African philosophy lacks a logical form.

The principle of Ubuntu is designed to capture and represent the essence of the three most
common broad approaches to resolving the development and governance challenges of Africa
among notable African scholars that were identified in chapter two, namely, re-dignification,
unification and re-construction. In all these three approaches the ideals of Ubuntu can still be
represented. In terms of ‘re-dignification’ the incorporation of ubuntu brings back the dignity of
the native African as one who can also contribute to the ethics and governance discourse in the
region; and it also gives the native room to apply a philosophy that she is well versed with
(Vervliet, 2009:19-21). In terms of ‘unification’, ubuntu has potential of unifying varying views
within Africa and finding a meeting ground for the many tribes that exist in the continent. In
terms of re-construction, ubuntu also contributes to the re-making of the processes and the
institutions of the region.
 Dickson Kanakulya, PhD, Professor of Philosophy at Makerere University

Ubuntu: the African philosophy of humanness

Christian Gade (2011) discovered that the word ‘ubuntu’ first appeared in written texts in 1846
in a missionary’s text about the gospel of Jesus Christ in South Africa (Gade, 2011:306). But
Ubuntu as a worldview has been in existence among native Africans for long. It could be
defined as a traditional African philosophy which espouses the value of humanness and the
enablement of the flourishing of both humans and other beings in the environment. Perhaps
the most common use of the word ‘Ubuntu’ is the communally developed computer software
known as ‘Ubuntu Linux’33. But the philosophy behind this software is as old as the peoples of
Africa and their cultures. As recent genetic studies on Africans34 have indicated that the
earliest people were in east Africa, perhaps ubuntu ethics could be the oldest and most
enduring ethical theoretical perspective in human society.

The term “ubuntu” is commonly found in many languages of Africans and words that are almost
the same or similar are found across the continent; which implies that values of ubuntu are of
deep meaning for majority of natives throughout sub-Saharan Africa as they have been
preserved in all those dialects. The following are some the variants of the usage of the word in
selected African communities and languages:
 Dickson Kanakulya, PhD, Professor of Philosophy at Makerere University

The above simple survey would make it reasonable to hold that the appearance of all these
variants of the word ubuntu across much of sub-Saharan Africa cannot simply be a coincident
or an accident of evolution. Rather it means that the significance and value in this word was
preserved in all the dialects as different Africans migrated across the continent. The implication
is that traditional Africans who used this word must have been referring to something of a
deeper value to them that we need to understand. Some views have been expressed
questioning the significance and prevalence of ubuntu philosophy across African communities.
For example, Wilfred Lajul has argued that, “…though the concept sounds so wonderful, most
African ethnic or social groups’ understanding of ubuntu ends within the boundaries of their
societies. Foreigners who spoke different languages or with different origins were never
accorded the same social hospitality
 Dickson Kanakulya, PhD, Professor of Philosophy at Makerere University

practiced under ubuntu philosophy” (Lajul, 2014:109). This statement seems to hold that
attitudes and conduct expressible as ‘ubuntu’ only exists within and towards members of a
given traditional community but are not extended to other humans outside that particular
community. But in my view this is an erroneous characterization of ubuntu because as it is
observable in the table above the philosophy of ubuntu is expressed in various languages on
the continent and since most Africans share the same genetic ancestry, implicitly these Africans
took this worldview with them wherever they migrated. Since genetics researchers have
discovered a common ancestry of humans from sub-Saharan Africa (see: Cann, et al, 1987), we
can surmise that the ubuntu worldview emerged as they needed to stay together to survive the
harsh conditions of the time. This means that ubuntu is not a simple ‘skin-deep’ concept that
some African communities talk about but it is deeply rooted in the primal survival instinct of the
human race. The particular survival instinct is that of coming together in smaller or larger
groups in order to pool energies and resources together for the betterment and survival of the
members of that group. Secondly, such a conclusion as Lajul makes is a result of not viewing
ubuntu as an ideal that all communities should aspire to achieve in practical living; an ideal is an
aspiration that may not be expressed in perfection in different communities but that does not
hinder the given communities from seeking to live together in harmony. Each community has
certain major ideals to which they aspire but the actual expression of that ideal may vary or be
affected by contingencies as time and space changes, but the ideal remains of great
inspirational value; therefore ubuntu should be viewed as an ideal to which all humans ought to
aspire.

In a related way, Didier Kaphagawani and Jeanette Malherbe (2004) in their chapter titled,
“Epistemology and tradition in Africa” make a mistake of thinking that in ubuntu, it is the ‘ubu’
that is the root word. Though much of the chapter deal with traditional African epistemological
perspective, there is section dedicated to the ‘metaphysics of ubuntu philosophy’ in which they
postulate that the key prefix in the word ‘ubuntu’ is ‘ubu’ and they refer to its meaning as a
being ‘marked by uncertainty’ (Kaphagawani & Malherbe, 2004:278) and that is where they
made an error. To their merit however, they rightly observe that there is an “onto-triadic
structure of being” in traditional African ontology which includes the: i) ‘yet-to-be-born’, ii)
 Dickson Kanakulya, PhD, Professor of Philosophy at Makerere University

‘living’ and iii) the ‘living-dead’. However, the makes them postulate that “according to the
ubuntu understanding of be-ing, the world of metaphysics is the world of ‘u-nkulu-nkulu’: the
greatest of the great and the ineffable” (ibid). In their conclusion African metaphysics is in the
unknowable realm; for that matter they erroneously conclude that ubuntu religion has no
theology.

On Ubuntu metaphysics

The word ‘Ubuntu’ has its roots in African prefix word ‘ntu’, which, as demonstrable by the
above table, is found in many languages across Africa. Its existence in a number of languages on
the continent and in vast regions beckons for further analysis to understand why that is the the
case and what lessons could be picked from such a situation. Linguistically the word ‘ubuntu’
comprises the pre-prefix “u”, the prefix “bu” and, the noun “ntu”. In a linguistic context, “ntu”
is a root-word (Kasozi, 2011); therefore “ntu” is the irreducible element of the significant word
‘Bantu’ in its various forms. The latter word means “person”, which can be translated as
personhood or humanness (see: Kasozi, 2011:25).

To understand the metaphysical undertones of ubuntu we can use the Baganda who are found
in Uganda, East Africa, and see how they use the concept. In his study, Introduction to an
African Philosophy: The Ntúology of Baganda (2011), Kasozi observes that the prefix ‘ntu’ is of
static rootage to almost all the major words used by the Baganda. In his study of Ntúology,
which he defines as the substantive philosophical study of the meaning, function and value of
the root word ‘ntu’, (p.17), Kasozi observes that “ntu is the irreducible element of the
significant word Bantu in its various forms” (p.25). The key issue that he brings to our attention
is that of ‘irreducibility’; to explain this important role of ‘ntu’ in Buganda. It is perhaps
noteworthy that according to the Baganda’s story of origin, the first man on earth was called
‘Kintu’. He is also considered the first Kabaka (King) to rule the Kingdom of Buganda (Nsimbi,
1956).
 Dickson Kanakulya, PhD, Professor of Philosophy at Makerere University

Metaphysically this is centralization of a mythical figure implies the importance attached to the
concept of ‘ntu’. Kintu embodies the Baganda’s deepest roots of origin, they trace him to have
descended from ‘Ggulu’ a translation of which means ‘heaven’. So he came from Katonda (The
Creator) and he was not only the first man but also the first Kabaka. It therefore captures the
divine-human connection that the Baganda sought to establish in order to authenticate their
existence and co-join it with cosmic existence. This has had great impact on the psyche of every
Muganda because of the knowledge of deep roots of her existence. This mythical figure Kintu is
credited for having gathered the Baganda together and made them into a kingdom. Actually the
literal meaning of the word ‘Muganda’ is ‘bundled together’; hence the high level of cultural
attachment and social cohesion among the Baganda. This also provides the basis of Buganda’s
political and governance philosophy which is based on cultural tenets known as ‘nnonno’ which
are said to have been mediated by Kintu.

The word ‘ntu’ is also applied to things that are inanimate and things that are unknown, to
denote the fact that in traditional ontology there was respect for the being of other things in
the universe. The Baganda use the word ‘ekintu’ to mean ‘something’; while at the same time,
‘omuntu’ means ‘a person’ or ‘abantu’ means ‘people’. But in cases when they do not
understand something, they refer to it as ‘ekintu ekitategerekeka’, meaning ‘something that is
not understandable’. This application of the ‘ntu’ prefix brings out an interesting aspect in
Baganda metaphysics and ontology. It means that being is found in each and everything
whether we may understand the nature of that thing or not. It infers acknowledgment of the
fact that something exists. This is critical twist in the use of ‘ntu’ because it is applied to both
living and non-living things: ‘abantu’ means ‘people’ or ‘human beings’, while ‘ebintu’ means
things, as such, whether visible or invisible and whether they are tangible or ideas.

This implies that ‘Ntu’ means existence both in human terms and the existence of other beings.
So to be ‘omuntu’ (a person) is first of all to exist; likewise for something to be referred to as
‘ekintu’ it means that it exists. This informs us a lot about the existential philosophy of the
 Dickson Kanakulya, PhD, Professor of Philosophy at Makerere University

Baganda; it implies acknowledgment and respect of the being of others. Kintu, as a mythical
character in Baganda folklore in which he is taken as the first Muganda and first Kabaka, is 232
therefore a reference to the depth of human existence. It captures ancient meanings of
existence in traditional Buganda society. Perhaps this is the essence the term ‘ubuntu’ carries
across the African continent wherever it is found. So when the Baganda refer to someone as
‘omuntu mulamu’, it means a ‘person of noble character’ (see: Hyman & Katamba, 2006) but in
a deeper sense it means a person who respects the being and existence of others. This is
because it is from the deep respect for the existence of others that one behaves or conducts
themselves appropriately towards them. Hence the ethical roots and usefulness of ubuntu
draws from the deep meaning of existence and being that is derivable from the metaphysics
thereo

Flourishing of human existence

Ubuntu is an African philosophy of humanity and community (Skelton, 2002:497); it is also

A self-sufficient human being is subhuman. I have gifts that you do not have, so consequently,
I am unique. You have gifts that I do not have, so you are unique. God has made us so that we
will need each other. We are made for a delicate network of interdependence. (Battle,
2009:35)

Ubuntu represents the inherent capacity in African culture to express compassion, reciprocity,
dignity, harmony and humanity in the interests of building and maintaining community with
justice and mutual caring (Nussbaum, 2003). In this study I have decided to render ubuntu as a
principle in the notion of comprehensive ethical sustainability because it enables us realize and
 Dickson Kanakulya, PhD, Professor of Philosophy at Makerere University

appreciate our interconnectedness as humans; and such an attitude would promote the
sustainability of our social and political systems, processes and institutions.

Ubuntu exhibits the flourishing of both humans and other beings on a local, national and global
scale. According to Archbishop Desmond Tutu, Ubuntu is a belief that “a person is a person
through other persons, that my humanity is caught up, bound up, inextricably, with yours. 233
When I dehumanize you, I inexorably dehumanize myself” (Tutu, 2004). Thus, we realize that
[ubuntu] is a powerful tool to strengthen a community, to communicate through community
support, dignity, and identity achieved through mutualism, empathy, generosity, and
community commitment (Tutu, 1999). It is the realization that those around us are as human as
we are; and acknowledgement of that fact would assist in attainment of sustainability of society
particularly in terms of human relations.

Ubuntu and sustainability: The traditional36 African principle of “ubuntu” is hereby presented
as a condition of ethical sustainability because it captures the sense of community and
humanness. I consider it as a necessary ingredient towards the realization of sustainability
because as most critics of modern economic and development thinking (Gasper, 2004), the self-
interest logic of economics has failed us and lead us to an unsustainable system. Ubuntu
captures the time-tested ideals37 of traditional African societies such as, interconnectedness,
harmony, communitarianism, wholeness and continuity. All these ideals resonate well with the
pursuit of sustainable political development particularly to the east African because they would
perceive these concepts well.

The African ideal of ‘interconnectedness’ meant that each and every being in society is
profoundly and mystically connected to the other. This meant that when one is harmed or
suffers it ends up affecting the rest of the members. Evidence of this view of society is found in
myriads of proverbs, sayings, folklore that they used to teach this ideal to the young. Such an
idea would be applicable to the sustainability of the EAC. Traditional Africans strove to live in
 Dickson Kanakulya, PhD, Professor of Philosophy at Makerere University

‘harmony’ both with nature and everybody else. Up to now one still finds great admiration and
deification of natural objects among Africans; the desire to appease what they took to be
nature’s mystical forces portrayed a pursuit of harmonious living with nature. Despite its
scientific shortcomings, obviously such a view of life is necessary today given the enormous
challenges of climate change and the need to preserve natural resources such as forests and
lakes that form the backbone of the economies of the EAC. Tapping into this respect of nature
would assist in preserving a shared and delicate resource such as Lake Victoria38. The concept
of ‘community’ has been crucial to African social and political philosophy for time immemorial;
it was captured by the famous statement by John Mbiti, “I am because we are; and since we
are, therefore I am” (Mbiti, 1989:141). The notion of ‘community’ is resurging as the theory of
‘communitarianism’ in global political debate (see: Kymlicka, 2002:208-83) and it has a lot to
contribute to the justice discourse. It suffices to note, however, that i) the ideal of traditional
African communitarianism is different from the Marxist notion of communism, and ii) contrary
to many critics of this ideal, it did not imply that the individual rights were never respected in
traditional39. If such an approach was applied to the EAC, it would assist in realizing the
sustainability of the Community.