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African Religions and Philosophy
... Among these, the concept of Ubuntu stands out, encapsulating the essence of interconnectedness, community, and mutual respect. Ubuntu, articulated by the phrase "I am because we are," emphasizes the importance of social relationships and collective identity, making it a powerful lens through which to explore mental health and well-being in African communities (Mbiti, 1990;Kamwangamalu, 1999). ...
... Simultaneously, the Ubuntu philosophy, rooted in African culture, presents a complementary framework that emphasizes interconnectedness, communal support, and shared humanity (Mbiti, 1990). The term "Ubuntu" can be translated as "I am because we are," highlighting the collective nature of human experience. ...
... The conceptual framework of Ubuntu can be articulated through the 7C's: Connection, Community, Compassion, Courage, Curiosity, Caring, and Call to Action. Each of these principles aligns with aspects of positive psychology, particularly in enhancing emotional resilience and fostering supportive relationships (Mbiti, 1990). ...
This research protocol outlines a systematic investigation into the integration of Ubuntu philosophy with positive psychology to enhance well-being in African communities. Recognizing the growing need for culturally relevant mental health strategies, this study aims to explore how the communal values inherent in Ubuntu can complement the strengths-based approaches of positive psychology. The theoretical framework combines Ubuntu principles, positive psychology, and cultural psychology to provide a comprehensive understanding of mental health in the context of African societies. The research will adopt a systematic review methodology, employing the PRISMA guidelines for transparent reporting. A comprehensive literature search will be conducted across multiple databases, including PubMed, PsycINFO, Scopus, and Google Scholar, using specific keywords related to Ubuntu, positive psychology, and well-being. Inclusion criteria will focus on qualitative studies that examine the intersection of these frameworks within African communities. The data extraction process will utilize a standardized form to capture key details such as study design, population characteristics, and findings related to the integration of Ubuntu with positive psychology. Data analysis will be performed using content analysis and thematic analysis methods facilitated by COSTAQDA cloud-based software. This dual approach will allow for both quantitative assessments of theme frequency and qualitative exploration of participants’ experiences. Key themes anticipated include interconnectedness, communal support, resilience, and cultural relevance, which will help illustrate how Ubuntu principles can enhance positive psychology interventions. This study aims to contribute significant insights into the development of culturally sensitive mental health practices that resonate with African values and traditions. By highlighting the synergies between Ubuntu and positive psychology, the research seeks to inform future interventions and policies that promote holistic well-being in diverse cultural contexts. Ultimately, this protocol sets the foundation for a robust exploration of how indigenous philosophies can be integrated into contemporary psychological frameworks, offering a pathway towards improved mental health outcomes in African communities.
... African education is founded on African philosophy, but as with most aspects of African life, African education was colonised. The African educational philosophy values respect, collaboration, and justice (Samkange and Samkange, 1980;Chilisa, 2020) and decolonising (Chilisa, 2020;Mbiti, 1969). It is developmental in nature and seeks to address poverty and is holistic (Bangura, 2005;Nabudere, 2005a). ...
... brainwashing in the Swahili language) or kudyiswa i.e. colonisation in the Shona language) (Mararike, 1998). Whereas colonial education sought to colonise the mind and make the colonised perpetual servants of white people and achieve social control (Freire, 1972;Mbiti, 1969), current educational models in Africa purpose to overturn this 'curse'. ...
... At school, these lessons are emphasised and more formalised. Traditionally, African education was provided in the local environment and within the realms of African spirituality (Mbiti, 1969). For example, a school was adjudged part of the community and not divorced from local settings. ...
A book comprised of 10 chapters covering various issues, trends, and challenges associated with school social work. Various case studies from countries in Southern Africa are presented. Proposals for principles, Afrocentric theories, and decolonised African models of school social work are explored.
... Within African ethical discourse, one recurring principle is the promotion of communion or harmony as a benchmark for ethical rightness (Mbiti, 1990;Verhoef & Michel, 1997). From birth, individuals within African cultures are taught to view the world in terms of relationships-as an interdependent web-where ethical behaviour is fundamentally tied to maintaining social cohesion (Erny, 1973). ...
... Tutu (2009) highlighted social harmony as the paramount good, with ethical norms and prohibitions designed to safeguard community well-being and foster peace. Similarly, Mbiti (1990) underscores the relational foundation of African morality, arguing that ethical obligations are centered on the collective rather than the individual. This focus on harmony is evident in how moral transgressions are understood: immorality stems not from the violation of abstract universal principles but from actions that disrupt social cohesion. ...
The push to create ethical universities is a shared global goal, reflecting the important role that higher education plays in shaping ethical development across societies. In the context of West Africa, this qualitative study explored the understanding and commitment to fostering ethical universities, drawing on the insights of 29 participants from universities across West Africa, including both lecturing and non-lecturing staff. The findings point to a distinctive understanding of ethical universities in West Africa, characterised by a commitment to communal and relational ethics as well as international standards. The research concludes by presenting key implications for university governance, offering recommendations for the integration of ethical frameworks in academic institutions, and suggesting strategies for universities in the region to serve as exemplary ethical behaviour and social responsibility in broader society.
... In quantum mechanics time is an emergent property, arising from the interactions of particles and fields (Dirac, 1927). From the various ideas discussed on the concept of time it is possible to support philosophically that time can be viewed as the property responsible for the unfolding of events and from mystery perspective one may say that time is an interruption of infinity (Mbiti, 1969). Time has NIGERIAN JOURNAL OF PHYSICS NJP VOLUME 33(4) njp.nipngn.ng ...
... Overton (1994) examined the arrow of time and the cycle of time in relation to concepts of change, cognition, and embodiment. Time is often seen as something that comes to you, and activities happen when the time is right, not according to a strict schedule (Mbiti, 1969). Asian cultures, particularly in countries like Japan and China, have a complex relationship with time, balancing ancient traditions with modern punctuality demands. ...
The concepts of time and space are indispensable in the discourse of nature and human existence in general or more specifically the fields of science and philosophy. This conceptual paper aims to explore the multifaceted nature of time and space, examining whether they are best understood as mythological constructs, mysterious phenomena, or puzzles to be solved. By analyzing philosophical, scientific, and cultural perspectives, the paper seeks to unravel the complexities surrounding these fundamental concepts that shape our understanding of the universe. Findings from this conceptual paper reveals; (i) In Western cultures, time is often seen as a linear progression, a resource that can be ‘spent,’ ‘saved,’ or ‘wasted.’ While African cultures perceive time as a more cyclical or event- based phenomenon. (ii) Time and space can be seen as s puzzle, inviting us to explore the depths and expand our knowledge to unravel the problem of time and space. By bridging cultural narratives, scientific theories, and philosophical inquiries. The paper invites readers to reconsider their assumptions about time and space.
... Dans le contexte des églises de Réveil, le pouvoir spirituel est souvent considéré comme sacré, ce qui conduit à une vénération quasi-divine du pasteur titulaire ou du leader spirituel (Mbiti, 1990). Les membres de la communauté, notamment les jeunes, attribuent à ces leaders une importance exceptionnelle, les surnommant parfois « Daddy ». ...
... Ce dernier devient non seulement le guide spirituel, mais également le visage emblématique de l'église, incarnant son identité (Wilson 2007). Dans de nombreux cas, le pasteur est perçu comme le propriétaire de l'église, ce qui renforce une gestion proche d'un modèle monarchique ou patriarcal, avec une transmission du pouvoir souvent envisagée comme héréditaire (Mbiti, 1990). Cette personnification du leadership alimente l'idée que le pouvoir spirituel peut être transmis au sein de la famille, établissant parfois une forme de succession dynastique. ...
« En République Démocratique du Congo, il n’y a pas de religion d’Etat. Toute personne a droit à la liberté de pensée, de conscience et de religion… » (Article 46 de la loi n° 004/2001 du 20 juillet 2001). Théoriquement, cela signifie que les églises ne fonctionnent pas comme des entités autonomes et isolées au sein de l’Etat. Leur existence et l’exercice de leurs activités sont encadrés par les pouvoirs publics. Cependant, on observe que la gestion de nombreuses églises s’apparente davantage à celle d’entreprises familiales ou de royaumes, où l’acquisition du pouvoir par héritage reste la norme. Le père, fatigué ou décédé, est remplacé par le fils, souvent à travers un processus de cooptation : le successeur est désigné par le prédécesseur. Cette méthode suscite fréquemment des conflits entre les pasteurs prétendants à la succession et d’autres fidèles de l’église qui rejettent cette manière de transmettre le pouvoir. Ces désaccords divisent la communauté en deux camps opposés. Par ailleurs, il apparait que de nombreuses églises manquent d’une véritable institutionnalisation et évoluent sans textes clairs. Lorsque des textes existent, ils se limitent souvent à être une façade, dissimulant des pratiques autoritaires. Le fondateur ou le pasteur responsable impose son autorité de manière arbitraire, et les fidèles, même réticents, se trouvent contraints de se plier hypocritement à sa volonté. L’Etat semble souvent se désintéresser de ces turbulences, ignorant qu’aucun phénomène social, même religieux, n’échappe totalement à la sphère politique. Ce texte met en lumière la responsabilité de l’Etat face aux conflits liés à la succession au sein des églises et propose des solutions adaptées pour renforcer le rôle d’un Etat responsable. Summary « In the Democratic Republic of Congo, there is no state religion. Everyone has the right to freedom of thought, conscience, and religion… » (Article 46 of Law No. 004/2001 of July 20, 2001). This theoretically implies that churches do not operate as independent entities within the state but are subject to regulation by public authorities. However, the management of many churches resembles that of family businesses or monarchies, where power is typically transferred through inheritance. A fatigued or deceased leader is often succeeded by a son, typically through cooptation: the predecessor designates the successor. This practice frequently gives rise to conflicts among aspiring pastors and other members of the church who oppose this method of power transfer, leading to the formation of rival factions. Additionally, many churches lack robust institutional frameworks, often operating without formal governing texts. When such texts do exist, they frequently serve only as a superficial cover for deeper issues. The founder or the pastor in charge typically exerts authoritarian control, compelling the faithful—even those who are skeptical—to follow him under duress or pretense. The state often remains disengaged from these disputes, seemingly unaware that no phenomenon is entirely apolitical and that all matters can potentially have political implications. This text underscores the responsibility of the state in addressing conflicts related to succession within churches and offers recommendations for fostering a more accountable governance framework.
... Under various titles and in various languages, it is a value system that spans the continent (Van Norren, 2017, section 13.2.5).4 The significance of empathy, interpersonal relationships, and life as mutual support are emphasized (Mbiti, 1990;Ramose, 2005Ramose, [1999). Thus, it is a collective ontology that emphasizes relationships within the community. ...
... Time is perceived differently: feeling engaged with others while living in time (rather than on time) is crucial. It also emphasizes living in the "now" rather than the "future" (Mbiti, 1990). ...
This study explores how the African philosophy of Batho/Ubuntu, which emphasizes interconnectivity and humanness, might support efforts to achieve the Sustainable Development Goals (SDGs). It makes the case that the SDGs' emphasis on social justice, environmental responsibility, and community involvement is in line with Batho/Ubuntu's key ideals. Main Topics: The fundamentals of Ubuntu/Bato and how they relate to particular SDGs. How Ubuntu/Bato promotes a feeling of collective ownership and involvement in reaching the SDGs. How the ideals of Batho/Ubuntu encourage sustainable environmental practices and responsible resource management. Effective case studies of Ubuntu and Batho in action to achieve results for sustainable development. Suggestions for incorporating Batho/Ubuntu ideas into frameworks for policy and development initiatives. Principal Arguments/Results: The ethical underpinning required to achieve the SDGs is aligned with Batho/Ubuntu, which places an emphasis on compassion, connectivity, and living in harmony with nature. Batho/Ubuntu empowers community ownership and accountable resource management, reinforcing current SDG strategies. Case examples show how well Batho/Ubuntu ideas work when applied to things like environmental preservation and conflict mediation. Approach/Methodology: overview of the literature on the SDGs, sustainable development, and Batho/Ubuntu. Examination of case studies demonstrating the application of Batho/Ubuntu ideas. defining the main obstacles to and possibilities for Batho/Ubuntu integration into development frameworks. Significance/Implications: By incorporating a solid ethical basis based in African philosophy, this research presents a fresh viewpoint on accomplishing the SDGs. It can teach community leaders, development professionals, and legislators how to design more equitable and sustainable development plans. Audience: Leaders in the community, academics, development professionals, policymakers, and anyone else interested in the SDGs and the significance of African philosophy: In summary: Together with technical solutions, Ubuntu/Batho offers a valuable ethical foundation to help achieve the SDGs. We may promote a future that is more equal, sustainable, and just for everyone by incorporating its tenets.
... 65 It encourages people to work together, transcending boundaries and differences, to address global challenges, and to create a more harmonious world. 66 This emphasises the importance of respecting and celebrating diversity. ...
Behavioural Dimensions and Aspects of Vasudhaiva Kutumbakam:
The ancient Indian philosophy of Vasudhaiva Kutumbakam, literally meaning “the world is one family,” emerges from the Maha Upanishad and embodies a universalist outlook that transcends geographical, cultural, racial, and ideological boundaries (Maha Upanishad, n.d.). Rooted in the ethos of unity, compassion, and coexistence, this concept has gained renewed significance in the contemporary era of globalization, marked by increasing interconnectedness and complex global challenges—ranging from climate change and pandemics to socio-political conflicts and economic dispari-ties.
Behavioural dimensions of Vasudhaiva Kutumbakam refer to the cognitive, emotional, ethical, and social practices through which individuals and communities embody the values of mutual respect, non-violence, empathy, inclusivity, and sustainable coexist-ence. These behaviours are not only individual expressions but also systemic patterns that shape global institutions, education systems, diplomacy, and civil society move-ments. By promoting a global consciousness grounded in ethical human relations, this philosophy offers a framework for building a unified global society that upholds human dignity and planetary well-being.
In the United Nations’ Agenda 2030 for Sustainable Development, there is a marked emphasis on global cooperation, peace, justice, and strong institutions. These aspira-tions resonate deeply with the vision of Vasudhaiva Kutumbakam. Moreover, India's G20 Presidency in 2023 adopted this principle as a central theme—"One Earth, One Family, One Future"—signaling its relevance in contemporary global governance and diplomacy.
Understanding and cultivating the behavioural dimensions of this ancient idea in-volves rethinking education, governance, and social relationships to foster global citi-zenship and interconnected responsibility. It also calls for the transformation of indi-vidual consciousness, societal norms, and policy frameworks to align with the values of universal well-being (Sarvodaya) and coexistential harmony (Sah-Astitva).
This paper explores how the behavioural foundations of Vasudhaiva Kutumbakam can be instrumental in addressing modern crises and contributing to the construction of a just, peaceful, and sustainable global order.
“Vasudhaiva Kutumbakam” suggests a universal approach to understanding behaviour, where every individual is considered part of a global family. It challenges us to ex-tend our familial bonds beyond our immediate circle to include the entire universe. Personality is a crucial aspect of behaviour. In the context of Vasudhaiva Kutumbakam, this would imply recognising and respecting the diverse personalities that make up our global family. Interests drive our engagement with the world around us. When we view the world as one family, we are encouraged to take an interest in the well-being of all its members, not just those within our immediate environment. Attitudes, whether positive, negative, or neutral, significantly influence behaviour. The ethos of Vasudhaiva Kutumbakam invites us to cultivate positive attitudes towards all beings, promoting harmony and cooperation.
... The community in this regard does not recognize the individuality of the individual and the rights that naturally belong to a human person in so far as a person is essentially autonomous (Gyekye, 1997: 39). This view portrays radical and unrestricted communitarianism which is strongly defended by Mbiti (1969) Wiredu (1970; and later Menkiti (1984). ...
The fundamental issues that prompted the postulations of Kwame Gyekye's moderate communitarianism are a result of the persistent tension between the individual's agitation for the assertion of his rights and expression of his interests on the one hand and the community's demand for conformity to its values and authority on the other. In the course of finding ways to address the inherent tensions in the relationship between the individual and community, which were not adequately addressed by various theories of individualism and communitarianism in their extreme forms. Kwame Gyekye proposes Moderate Communitarianism as a theory for balancing the extremist and absolutist positions held in the various theories before it. However, this paper finds Kwame Gyekye's theory inadequate for balancing the conflict between the individual and the community. Though it argues for equal moral balancing of individual rights and the common good. He was unable to follow the logic of his position to the end. It is against this backdrop that this paper aims to reconstruct Kwame Gyekye's moderate communitarianism using cultural dialectics as a framework for resolving the conflict of interests and responsibility respectively. The paper adopts conceptual and critical analysis as a method of approaching the issues raised in the work. This reconstruction is significant for affirming the possibility of harmony and peaceful coexistence among people with or without similar cultural orientations and also for evaluating the problems arising in the course of individuals' quest for liberty and its expressions.
... Such an argument fails to see that those who engage in prostitution are often reduced to being used as instruments and are not respected and loved as human beings who have any value or dignity. Traditional African societies value women's roles in family and community, but colonization disrupted these dynamics (Mbiti, 1969). Gyekye holds that African cultural values prioritize community and family over individual interests, influencing attitudes toward prostitution (Gyekye, 1995). ...
Prostitution is a national menace that stigmatizes Nigerians as it is expected that women should be highly valued. Nigerians value women and place great premium on them and expect a life of decency from them. In contemporary era, chastity and sexual immorality have become a great challenge amongst most Nigerian women as prostitution has eaten deep into the fabrics of their lives. Some female youths see prostitution as the only option for survival due to poverty, joblessness, unemployment, abuse, human trafficking, etc. that is prevalent in the country. No wonder the value of women keeps dropping by the day. By examining the interest of cultural, economic, and religious influences, this research aims to identify potential solutions that promote women's dignity and empowerment. This study seeks to explore the concept of prostitution, the causative factors of prostitution in Nigeria, the impact of prostitution in Nigeria, and the socio-religious panacea to prostitution in Nigeria. The analytical method is used as well as the utilization of books, journals, internet sources and so on. Findings reveal that poverty, lack of education, and cultural norms perpetuate prostitution in Nigeria. The study recommends that every culture should prosecute prostitutes and those who are in the business of purchasing sex in their locality to serve deterrent to others and promote women's dignity.
... Many ethnic groups in Africa believed that twins birth was unnatural and so either the twins were killed or the twins and their mother were killed. Mbiti (1970) describes how an Udhuk woman preferred going to the bush to deliver when she knew that her time for delivery was approaching. The reason for this was that Udhuk people used to kill the twins and the mother. ...
Human sacrifice is the highest offer/gift to god(s) for appeasement or benevolence of a family, people, community and society. There are societies in the world which has the conception that only human blood can atone or expiate for a crime and epidemic made in the land. The philosophy that an angry god place demand on human life is very common in the Old Testament (Judaism) and African traditional religion and leave humans with continuous phobia of the unknown. Issues that bother on sacrifice are predominant in all societies of the world especially in African worldview. For one to obtain blessings and favour from God(s) in most traditional African societies, rites with the utilization of grains, burnt offerings, animal sacrifices are required. For a better understanding, this research clearly views the definitions of sacrifice, historical concept of sacrifice in Judaism, historical concept of sacrifice in African traditional religion, human sacrifice in Africa traditional religion and its implications and the implications of human sacrifice in the Old Testament context. By way of its implications, so many questions will be addressed. However, this research made use of the historical method as well as the utilization of books, journals, and internet source. It recommends amongst others that God cannot require the blood of any human to be appeased, hence the sanctity of human life should be upheld and respected by all especially in African traditional society.
... In African mythology, ancestors are described as dead relatives who transited into a world where they continue existence as beings with increased agility, senses of seeing and knowing. It is believed among Africans that the dead interact with the living and participate in the day to day running of human affairs (Mbiti 1969, Idowu, 1975, Cordeiro-Rodrigues and Ada Agada, 2022. They are upheld as efficient and effective social instruments of justice used in combating crime within families and communities. ...
The African belief systems indicate that death is not the final state of life, human existence is unending, and therefore, life is continuous and human existence endless. It argues that the African worldview does not separate, clearly distinct or differentiate between the realms of spiritual and physical therein, it contradicts the notion of the world as fragmented, limited and ending.
... However, meals can also function as tools for othering, particularly when access is restricted or symbolic elements emphasise exclusivity. They may delineate boundaries between 'insiders' and 'outsiders' through rituals, language or food choices that alienate non-members (Mbiti 1990). Communal feasts tied to initiation rites or clan traditions can reinforce group cohesion by demarcating social boundaries (Mazrui 1986). ...
This article investigates the concept of ‘othering’ in the context of the Markan Jesus’ Last Meal (Mk 14:12–26), examining how this pivotal event in the gospel contributes to the discourse on social constructs and identity formation in African societies. Meals hold significant cultural and social value in Africa, where they play a central role in community cohesion and identity definition. However, in diverse and complex societies, such as those found among South Africa’s black Indigenous groupings, meals also bring to the fore issues of identity and belonging, often complicated by the dynamics of othering. The Markan narrative, with its depiction of Jesus’ Last Supper, offers a profound lens through which to interrogate these issues. By analysing the Last Meal in Mark 14, this article explores how this event speaks to the challenges of identity formation and social cohesion in contemporary South African contexts in which divisions, discrimination, social unrest and instability are prevalent. It argues that the Last Meal understood through the framework of othering provides critical insights into the potential of communal meals to either reinforce divisions or foster reconciliation and unity in fractured societies, such as South African communities.Intradisciplinary and/or interdisciplinary implications: The concept of ‘othering’ refers to the process by which individuals or groups are categorised as fundamentally different from and often inferior to the dominant group. This process is central to the construction of social identities and the maintenance of power dynamics within societies.
... All these were passed down to generations through all the stages of growth and development. The lived experiences of boys and girls centered on orientating them to adult responsibilities in the community (Mbiti, 1990). For this article, we focus on the Bukusu society in the western region of Kenya, where the study is centered. ...
From existing scholarly sources, the traditional Bukusu community in western Kenya existed on a structured socio-economic, political, and cultural framework. Gender roles were played out distinctively by men and women, boys and girls. However, external factors continue to influence the contemporary community, creating a fluid and blurry distinction of roles. This paper focuses on women's roles in the traditional Bukusu community to uncover their cultural significance and impact on social structures. This article analyzes how these roles shaped the community's identity and influenced interpersonal and generational dynamics. To achieve this objective, the study uses a comprehensive literature review methodology and authors’ observations from the Bukusu community to identify patterns, contradictions, and gaps in the current body of knowledge. The literature review synthesizes data from ethnographic studies, historical texts, and relevant scholarly works; hence, this article provides a basis for understanding the historical and cultural significance of the roles of Bukusu women. We establish that women's traditional roles in the Bukusu community were based on the community's patrilineal structure, some of which continue to be reinforced. These included marriage, fecundity, childbearing, caregiving, food security, home management, ownership and wealth sources, and craftsmanship. In contrast, others continue to undergo significant transformations due to underlying factors that are not the focal point of this paper for now. Further, women's roles are deeply rooted in Bukusu cultural values and practices, which are critical in maintaining social cohesion and transmitting cultural heritage. This work is a foundation for further scholarly work on women, culture, and change.
... Other traditional practices such as gifts to the ancestors are expressed in pouring out libation (beer, milk, or water) or giving portions of food to departed relatives. These giving practices demonstrate communion, fellowship, and remembrance of the living and the dead (Mbiti, 1969). These multiple forms of religious giving in Africa, as identified in the case studies of Kenya and Uganda, are central to philanthropy. ...
... Often, these consequences were far from pleasant. Furthermore, Mbiti (1974) notes that: Wherever the African is, there is his religion: he carries it to the fields where he is sowing seeds or harvesting a new crop; he takes it with him to the bear party or to attend a funeral ceremony; if he is educated, he takes religion with him to the examination room at school or in the university; if he is a politician, he takes it to the house of parliament (2) This underscores that Africans, particularly the Igbo, have historically maintained a keen awareness of their conduct, striving to remain upright in their dealings with the understanding that every action has consequences. This principle is encapsulated in the Igbo saying "Ihe onye metara O buru," which translates to "Whatever action one takes, one must reap the consequences." ...
Symbols are integral to the cultural fabric and traditions of Africa, particularly among the Igbo people of
Southeastern Nigeria. These symbols encapsulate and reflect the fundamental beliefs of the community. Within this
context, the Igbo symbols of Ofo na Ogu represent the societal aspiration for a morally just and equitable society.
These symbols uphold the principles of good character and ethical behaviour, functioning as guardians in
traditional Igbo society. They guided community conduct, ensuring the protection of the vulnerable and
safeguarding the innocent from victimization. The societal ethos was grounded in the understanding that no
misdeed would go unpunished, thereby maintaining social order. However, with the onset of modernity and its
myriad influences, these core beliefs have increasingly been marginalized. Contemporary practices often
demonstrate a blatant disregard for the symbolism of Ofo na Ogu, resulting in a rise in injustices, the abuse of
power, and various forms of social inequity and anti-social behaviour. In light of this decline, this paper critically
examines the relevance of Ofo na Ogu within contemporary Igbo society and Nigeria as a whole. It poses two
fundamental questions: What role did Ofo na Ogu play as watchdogs in traditional Igbo society? How has the
efficacy of these symbols diminished in contemporary contexts? To address these questions, the paper employs a
historical descriptive analysis utilizing secondary sources, including books, online journals, articles, and other
relevant internet resources. The significance of this study lies in its exploration of how the authority of Ofo and
Ogu as watchdog symbols in traditional Igbo society has diminished over time, providing insight into the broader
implications for social order and justice in modern Nigeria.
... Social ontogenesis theory (SOT), developed by Augustine Bame Nsamenang, is based on an indigenous West African conception that is phrased within an Eco-cultural perspective (Nsamenang, 1992). His ideas are inspired by the writings of various Africans trained in philosophy and the humanities, for example, Mbiti (1969) and Moumouni (1968)), and grounded in a combination of systematic observational research and his process on the socialization practices of the royal versus urban Nso communities in Western Cameroon (Nsamenang & Lamb, 1993, 1995. His formulation of social ontogenesis is rooted in a wildly shared West African worldview. ...
This study investigated the effect of indigenous music and folktales on the development of pupils’ higher-order thinking skills (HOTS) in public primary schools in the North-West Region of Cameroon. The argument for the study is anchored on Gardner’s (1983) multiple intelligences theory, Nsamenang’s (1992) social ontogenesis theory, and Bloom’s (1956) taxonomy of educational objectives. The study adopted a mixed-methods approach, using the convergent parallel mixed-methods design. Data were collected using both quantitative (questionnaire) and qualitative (focus group discussion and interview guides) research instruments. The questionnaire was validated using the content validity index which stood at 0.97 while its reliability was determined using Cronbach’s Alpha with an overall reliability coefficient of 0.868. The reliability of the qualitative instruments stood at 0.92 and 0.93 for focus group discussion and interview guide respectively. The sampling techniques used were simple random to select four Divisions, convenience to select six Subdivisions and 32 functional public primary schools, and purposive to select classes four and six pupils, Levels II and III teachers, headteachers, and subdivisional inspectors. The target population of this study comprised 80,089 pupils, 2,545 teachers, 414 headteachers, and 26 subdivisional inspectors from 414 functional public primary schools distributed across the seven Divisions of the North-West Region of Cameroon for the 2023/2024 academic year. Using Krejcie and Morgan’s Table for sample size calculation, a sample size of 660 participants (368 pupils, 254 teachers, 32 head teachers, and six subdivisional inspectors) was drawn from an accessible population of 8,050 pupils, 750 teachers, 32 headteachers, and six subdivisional inspectors. Data collected were analyzed descriptively (using frequencies, percentages, multiple response sets, mean, standard deviation, and charts) and inferentially (using ordinary logistic regression and Spearman’s correlation matrix). Findings from regression analysis showed that indigenous music (r-value -0.459, p-value 0.135) has no significant positive effect on the development of pupils’ HOTS while indigenous folktales (r-value 1.275, p-value 0.000) have a significant positive effect on the development of pupils’ HOTS. Based on the findings, it was recommended that educators should consider the musical preferences and interests of pupils, as well as the incorporation of both modern and traditional musical instruments to foster pupils' development of cultural and livelihood skills. Also, relevant educational authorities should organize seminars, workshops, and orientation programmes regularly where teachers are taught the importance and methods of application of folktales for the revival of the story hour in classrooms to perform the moral functions they had hither-to been performing.
... Jesus' reinterpretation of the Old Testament Law in Matthew 5:17-48 demonstrates the importance of reinterpreting traditional texts in light of new contexts and experiences of African. As Mbiti (2020) notes, African theologians should be willing to challenge traditional interpretations of scripture in order to develop a theology that is relevant to the African context. One of the key tasks of African Christian education is the reinterpretation of traditional texts in light of the African context. ...
This article explores the implications of Cause-Effect theological method as exemplified in Jesus' teachings on fulfilling the Old Testament Law (Matthew 5:17-48) for African Christian Education. It employed a qualitative research methodology, utilizing a combination of historical, literary, and cause-effect theological analysis to examine Jesus' teachings on fulfilling the law. The major argument put forward in the study is that cause-effect theological method of study is viable for developing a contextualized African Christian Education to address socio-economic and political issues confronting the African church and society. Major findings reveal that cause-effect theory, also known as the theory of causality, has been a fundamental concept used in various academic disciplines, including philosophy, psychology, sociology, theology and natural sciences. Cause-effect method was also effectively used in Jesus’ teachings to bring out the root cause and original intention of the law contrary to the interpreters of His days. To develop African Christian Education that will be relevant to mitigate present-day African challenges, this study proposes the Cause-Effect Theological Method, which involves analyzing the root causes of issues such as historical injustices, corruption, and exploitation and identifying the underlying theological principles that can guide transformative action. By contextualizing cause-effect theological method, African Christian educators can develop a theology that promotes social justice, economic empowerment, and good governance in Africa.
... Similarly, the phrase, "ibasa remurume wako kukuchengeta" (it is your husband's duty to take care of you), perpetuates the idea that women should be dependent on men. In the African society, husbands are expected to provide financial support, protection and emotional care for their wives (Mbiti, 1990;Okereke, 2008) hence the phrase reinforces this dominant ideology (Fairclough, 2013). The phrase makes women feel like they are incapable of looking after themselves thereby discouraging them from pursuing careers and promotions as they are made to believe that, they should rely on their husbands. ...
This qualitative research is a Critical Discourse Analysis of the ways in which language is used by people in the Shona society when giving women marital advices. It specifically identifies harmful Shona phrases used when advising women on marital issues, examines how the phrases reinforce the oppression of women in the Shona society and the repercussions of using such phrases on women. Results of the research indicate that the phrases used when giving women marital advice reinforce the oppression of women as they limit women’s access to education and economic opportunities, perpetuate gender stereotyping, victim blaming, emotional blackmail, sexism and misogyny, male dominance and gendered expectations. Findings reflect that using these phrases on women make them give up on their educational goals, tolerate and normalise abusive behaviours and hang in abusive marriages which is detrimental to their physical and emotional health. Results help raise awareness among policy makers about the sources of gender oppression and inequality as gender equality is a topical issue within Zimbabwe and the world over. Results also raise awareness among people about how the language they use when advising each other on marital issues can reinforce systems of oppression, patriarchal beliefs, gender inequality and intolerance.
... From a religious perspective, the Evil Forest is often associated with deities, spirits, and ancestors. In many traditional African belief systems, spirits inhabit natural spaces, and the forest serves as a conduit between the human and spiritual worlds (Mbiti, 1969). Sacrifices and rituals are frequently performed in the Evil Forest to appease spirits or seek supernatural intervention. ...
This paper explores the importance of the Evil Forest in Things Fall Apart and its implications for contemporary environmental conservation, arguing that indigenous knowledge systems can contribute to climate change mitigation and adaptation strategies.
... If a crucial aspect of most cosmological arguments is the existence of a necessary being or beings from which contingent beings emanate, then the cosmological view is consistent with most traditional African viewpoints as such a necessary/eternal first cause is thought to exist. 2,3 Another important point to note is that God's necessity does not imply aseity. While God's necessity comes from the rejection of absolute nothingness in ATR, this rejection is still consistent with the idea that God (a condition that constitutes all regressively eternal entities), in some ATR, is not self-sufficient. ...
... Through these narratives, love is portrayed as a fundamental aspect of human existence, crucial for both personal and communal well-being. The concept of Ubuntu (a Nguni Bantu term) encapsulates the idea that "I am because we are," emphasising that individual identity is linked to community and the importance of loving care for one another (Mbiti, 1969). Folklore includes stories about spirits or ancestors watching over the living, reinforcing that one's actions towards others affect human relationships and spiritual harmony. ...
The earth and its inhabitants are facing an impending environmental catastrophe. Despite remarkable technological advancements and sophisticated economic strategies, the situation continues to worsen at an alarming rate. The growing demand for higher living standards exacerbates the exploitation of resources, contributing to environmental degradation. Human greed and interpersonal competition drive the rapid extraction of natural resources, leading to the degradation of the planet's ecological foundation. Therefore, the solution does not lie in enhanced or restrained technological progress, educational programmes or new economic theories but in transforming human attitudes and aspirations, profoundly shaped by socio-economic and cultural-historical contexts. In this context, religion plays a crucial role in shaping individuals' worldviews. Most religious teachings advocate for the responsible use of resources, together with love and respect towards other human beings. If these core principles of environmental stewardship and care for others, along with the warnings against greed and the dangers of wealth, were more actively embraced, the current environmental crisis could have been avoided.
The study used the descriptive design which capitalized on the strength of the participants to use their mother language during data collection. The study population was drawn from Wendumba community in Marange, Zimbabwe where most of the elderly members of the community are found. The elderly represented the custodians and embodiment of cultural values and knowledge which served as an essential source of study information. The study found that the Sankofa philosophy is significant in social work research as it provides African perspectives of how the past experiences can inform the present and the future intervention programmes. The lessons learnt in the past should not be ignored but should be integrated in social work research for the betterment of people's lives.
This chapter assesses the possibilities of bringing cultural festivals, particularly the Ndau Festival of the Arts into the lecture room with an intent to reclaim, repossess and reaffirm the local people's indigenous knowledge and make it part of curriculum for higher education in Zimbabwe. The chapter utilised the postcolonial lens and the phenomenological method, where participant observation, key informant interviews and review of related literature were adopted for data collection. The study revealed that it is, indeed, possible to have the lecture rooms graced by indigenous knowledge holders who can share immense indigenous knowledge but have never been in the corridors of higher institutions of teaching and learning. The chapter is a practical clarion response to the wide discourses of indigenizing higher education in Africa where academia and indigenous knowledge holders can share slots and notes in the teaching and learning processes of higher education.
International bioethical principles place considerable weight on individual rights and autonomy. They require informed consent for both treatment and diagnostic testing. Although individual rights are widely valued, in some non-Western contexts, they receive relatively less weight than other moral values. In particular, the communitarian African philosophy of Ubuntu places a greater emphasis on the collective good of the community than it does on individual rights. In this paper, we explore differences between an Ubuntu-based bioethics and international bioethical principles through the lens of Zambia’s Universal Routine HIV Testing Services Policy. We find that both the written form of the testing policy and its practical implementation violate standard international bioethical principles of informed consent. However, we show that the policy and its implementation are compatible with an Ubuntu-based bioethics. We conclude with a suggestion that Ubuntu-based bioethics also better capture actual clinical practice in Western contexts than standard bioethical principles based on autonomy and individual rights.
This paper examines the concept of personhood within the Yoruba cultural milieu and its philosophical implications for understanding artificial intelligence (AI). In Yoruba culture, personhood is a dynamic process, deeply tied to moral responsibility, social roles and communal participation, rather than merely being a function of rationality or individual autonomy. The paper observes that in Yoruba culture, personhood is not merely biological or an inherent status but encompasses a moral and social paradigm defined by one's roles, responsibilities and relationships within the community. This stands in contrast to Western philosophical paradigms, which often emphasize rationality, consciousness, or individual autonomy as the defining traits of personhood. As AI continues to evolve, increasingly simulating human autonomy and decision-making, questions about its probable status as a "person" arise. This paper adopts a critical method to query whether Yoruba cultural paradigms, which stress moral worth and communal relationships, can offer new insights into the evolving definition of personhood in the age of AI. The paper therefore concludes that the integration of AI into Yoruba society will require careful deliberation of how these AI technologies will either align with or disrupt their long established cultural standard and perspective on personhood.
In Ghana, mental health is a pressing public health concern as a substantial portion of the population grapples with mental health issues. The beliefs and cultural practices of Ghanaian communities significantly shape attitudes and behaviours concerning seeking mental health care services. This chapter explores the influence of Ghanaian people’s belief systems on their perspectives of mental health, help-seeking tendencies, and utilization of mental health care services. Additionally, the discussion explores how the three main religions practised in Ghana (Traditional belief systems, Christianity, and Islam) contribute to beliefs about mental health, their impact on health-seeking behaviour, and ultimately affect individuals in need of healthcare.
Os espaços religiosos constituem-se enquanto relevantes nas construções de dinâmicas sociais entre grupos culturais, sendo assim espaço importante na conformação de saberes, de condutas, corpos e paisagens. Nestes processos, são envolvidos diferentes corpos, matérias, materiais e existências que juntos conformam a paisagem do terreiro, a criam cotidianamente através dos tempos. Este artigo tem por objetivo refletir, no contexto de um terreiro de Candomblé sobre as relações que existem entre corpos, seres e coisas no processo de aprendizagem dos filhos e filhas de Òrìṣà, a partir da autoetnografia como princípio metodológico. O aprendizado no terreiro de Candomblé leva o devoto à uma educação do corpo, das características físicas e sutis das matérias, ao entendimento da vida coletiva e compartilhada. Cada um destes elementos envolvidos nas práticas cotidianas e rituais possuem papel ativo na educação dos filhos e filhas de Òrìṣà, sendo seus corpos substâncias de criação e manutenção do Àse.
This research examines how ethnicity, religion and culture influence human behavior as depicted in Cormac McCarthy's The Road (2006) and Zadie Smith's White Teeth (2000). In The Road, McCarthy depicts a post-apocalyptic setting where survival challenges ethical and ethnic limits, whereas White Teeth showcases three culturally diverse families in London, the Joneses (mixed English and Jamaican), the Iqbals (from Bangladesh), and the Chalfens (Caucasian English). These stories emphasize how both ethnicity and religion shape choices and identity, particularly when characters function outside of legal frameworks. The research aims to find out if ethnicity, religion or culture has a more significant influence on human behavior, examined from a postcolonial perspective. It centers on themes of identity, ethnicity, multiculturalism, ethics, and belief to examine how these elements shape both individual and group behavior. The study indicates that deeply ingrained ethnicity and religious beliefs have a substantial impact on behavior. Nevertheless, when faith is weak or not firmly established, cultural standards often take precedence as the main direction. Therefore, the study indicates that without firm religious beliefs, culture plays a significant role in shaping a person's decisions and moral limits.
The growing demand for research that is culturally sensitive and contextually relevant is leading to a greater acceptance of indigenous paradigms. Despite this, African philosophy, with its rich cultural and ethical dimensions, is still developing as a field. This paper delves into the philosophical concepts of Ubuntu, Ukama and Consciencism, exploring the ontology, epistemology, axiology and methodology of indigenous African philosophy. It highlights the importance of relationships, community, interconnectedness and a holistic understanding of human existence and experiences. Indigenous African philosophy presents itself as an alternative framework for addressing health and social issues through co‐creation, active participation and empowerment. Ontologically, it focuses on relativism and individuals defined by their social and relational contexts. Epistemologically, it values the social construction of knowledge, which should be shared for the benefit of others. Relational ethics are central to African axiology. Together, the ontological, epistemological and axiological basis of African philosophy form a unique paradigm that emphasize community and examine phenomena in both physical and spiritual contexts to achieve a comprehensive understanding.
African languages have historically served as a foundation for the dissemination of indigenous knowledge systems (IKS). IKS and African languages are essential to the change in African people's lives. This study interrogates the use of native Karanga language during the rainmaking ritual in Zvishavane in 2023, in a contemporary society where cultural dilution is a reality. Language is essential to the preservation of IKS and is supportive of efforts aimed at promoting, preserving, and revitalising indigenous languages so that future generations can continue to speak and use them. They are passed down through families, where the first stage of socialisation occurs, and are preserved generation after generation. This study is grounded in the public sphere theory, as in the participation of contemporary persons in these rainmaking ceremonies questions their understanding of native Karanga. The researchers observed the partaking of the 2023 rainmaking ceremony at Chief Masunda’s kraal. This study is qualitative and uses discourse analysis of the language used.
Since the wake of postcolonial era in Africa, philosophers have unceasingly reflected on political ideas that can serve as harbinger for social transformation and development in Africa; from socialism, Marxism, welfarism, Pan-Africanism, Ubuntuism, to humanism. Odera Oruka is one of the foremost African philosophers whose thoughts on humanism and philosophy, though less known and controverted, entail some strategic directions for addressing the challenges of development in Africa. This paper seeks to interrogate Oruka’s understanding of humanism and philosophy in Africa in order to explore its functional relation to the question of development. Oruka conceives humanism as the ultimate moral standard, which involves the quality and security of human life. Bemoaning the obscene disregard for humanism in Africa, Oruka hypothesizes a critical and dialectical philosophy as an antidote to what he called ARID (African Republic of Inhumanity and Death). Notwithstanding the fertile points in Oruka’s thought, arguments are raised in this paper that humanism is a concept with diverse interpretations, which apparently do not fit into one formula as Oruka depicts. Beyond Oruka’s discourse on philosophy and humanism in Africa (as opposed to African philosophy and African humanism), this paper discusses the view that sees African humanism as the defining element of the Africaness of African philosophy. It consequently defends the position that African humanism can serve as a positive ideological springboard for sustainable development in Africa.
This research article explores the unique influence and potential for the transformative impact of the pulpit in a Christian setting within the African context. It investigates the significance of effective articulation in delivering sermons, fostering congregation engagement, and promoting spiritual growth among African believers. Through in-depth interviews and theoretical insights, this study emphasizes the role of skilled preachers in effectively communicating the message of Christianity. The findings underscore the importance of culturally relevant and persuasive preaching in inspiring positive change and nurturing vibrant Christian communities in Africa. The study concludes that African pastors and preachers should prioritize Bible exposition while incorporating culturally relevant elements into their sermons. The study also recommends that African pastors should enhance their communication skills through training programmes and collaborate with fellow leaders to develop contextualized preaching models, fostering a deeper understanding of Christian teachings and engaging congregants for the growth of the African church. Finally, it adds to the ongoing discussion on the effective use of culturally relevant material in the correct articulation of pulpit messages to improve Christian life. Keywords: Pulpit, Christian Setting, Articulation, Congregation Engagement, Spiritual Growth, Persuasive Preaching
This study examined Psalms 115:4-8 in relation to artificial intelligence (AI), in Yoruba - African context. The study explored how this text is understood and expressed in ancient Israel and in Yoruba - African tradition. This study considered whether contemporary AI reliance mirrors the misplaced trust condemned by the psalmist and examines how Yoruba spiritual beliefs shape the ethical perception of AI. African biblical hermeneutics that provide useful lens for rereading the text was adopted for the study. It was discovered that the text critiques the reliance on human - made objects devoid of life and the dangers of misplaced trust. AI is presented as a potential “modern idol,” wherein people place faith in a technology that lacks genuine autonomy and spirit. In Yoruba culture, material objects often carry symbolic or spiritual significance, making exploring AI’s role and ethical boundaries particularly significant. While AI can offer profound benefits, it remains a creation of human hands, inherently limited and devoid of proper spiritual agency. A balanced approach to AI that values technological progress without compromising foundational spiritual values is essential for a future where AI complements human dignity and spiritual reverence and faith.
This article describes how the Agĩkũyũ religious beliefs, cultural practices, peasant farming at the turn of the 19th century enabled them to conserve and live in harmony with their environment.The affinity of the Agĩkũyũ with the environment permeated every area of their ecosystem resulting to a harmonious coexistence of people, animals and plants. The paper further illustrates how under the British rule destruction of the environment was first initiated. With the introduction of new culture, laws, religion, policies and system of Government, the Agĩkũyũ eventually abandoned their religious beliefs and practices leading to the destruction of the environment. The paper ends with a critic of the Agĩkũyũ traditional religious beliefs for their inability to replenish a destroyed environment. The paper recommends a re-reading of the Biblical texts that are claimed to sanction destruction of the environment.Key Words: African Spirituality, Agĩkũyũ Religious Beliefs, Environment, Destruction
The missionary interactions with the Nandi people is an encounter of distinct, distant and powerfully dynamic cultural issues. These dynamics play out amid concerns of biases, conflicts, and concessions in marital rites and practices among Nandi Christians from the inception of Christianity in the missionary era, to modern Nandi Christianity today. In a descriptive and comparative survey, marriage dynamics among Nandi Christians from the colonial /missionary era to the present day are explored through a qualitative study of both primary and secondary data, which reveal that Christian missionary approaches and strategies conflicted with the dominant traditional Nandi marital, cultural values which the Nandi Christians continue to uphold. The observation is that the future of Nandi Christian marriage lies in a combined approach to Nandi practices and Christian practices on marriage, by blending and accommodating the positive relevant Nandi pro-family communal values and Christian practices that can be expressed within Nandi Christian marriage without sliding into syncretism.Keywords: Nandi, Culture, Marriage, Polygamy, Missionaries, Christian
The Ubuntu worldview places interconnectedness at the centre of life in the community. Inequality goes against the essence of solidarity and empathy and is an antidote to Ubuntu. Growing up in East Africa, I learned much about valuing societal equity from my community. After moving to Western Europe and getting embedded in community life, I have learnt that no matter where I find myself in the future, the fight against inequalities will be required. In this chapter, through an autoethnographic lens, I share my insights into how inspired by Ubuntu, I have been fighting inequalities through awareness raising, mentoring, action research, and advocating alongside others experiencing or fighting inequalities. Involving people in privileged positions in my social practices, avoiding speaking on behalf of people experiencing inequalities, and collaborating with people taking a stand on inequalities similar and dissimilar to those I was working on are some of Ubuntu's contributions to my social practices.
This chapter examines the nexus between mushandirapamwe activity or nhimbe or humwe (communitarianism) as an expression of Hunhu-Ubuntu philosophy and the empowerment of Zimbabwean women. Hunhu is the Shona term commonly used interchangeably with unhu, an equivalent of Ubuntu in Ndebele language. It is defined as personhood or the essence of being human. For a long time, women have been looked down upon in different cultures and religions, including African traditional religion, based on the kind of roles associated with them. This was basically in connection with household chores. On the contrary, men are associated with decision-making at such spaces as dare (traditional court), where crucial conversations about life skills are done to equip both young and elderly men. I describe such misconceptions about the position of women in the society as tools that promote dehumanisation. As such, I explore how and to what extent mushandirapamwe activities can serve as a hub for women empowerment and a development approach. The chapter investigates the stance taken by most women in contemporary Zimbabwe towards the establishment of various community guilds such as mukando (savings club), cooperative gardening and even such essential women’s groups during times of bereavement as burial societies, among others.
This chapter investigates whether the concept of Afro-communitarian (or Ubuntu) reconciliation can be applied to gender in South Africa. Is it the case that there is a need for reconciliation between the genders, given the amount of gender-based violence which is rife in the country? Or is the concept of reconciliation, which is usually applied to categories such as race, ethnic or religious groups, not the correct way of trying to overcome gender-based violence? The chapter will first argue for a particular interpretation of the term gender-based violence. An account of reconciliation according to an Afro-communitarian ethic will then be given, after which it will be argued that Ubuntu reconciliation can and ought to be applied to the issue of gender in South Africa. This is so since what is necessary to overcome gender-based violence is the transformation of gender roles and identities, and it is exactly the transformation of identities which is at stake in Ubuntu reconciliation. It will also be emphasized that in a country such as South Africa, any solution which is not intersectional and does not also address the legacy of trauma in the country due to colonialism and apartheid will be inadequate, since identities and persons are complex and comprise issues of gender, race, economics and ethnicity. This is another reason why Ubuntu reconciliation is important, since it would address all these facets of a person’s identity and does not focus on one aspect only.
On the one hand, Ubuntu, as a virtue-based moral theory that makes deep claims about the human condition, lacks the normative resources to guide Africans in taking action in specific situated instances. On the other hand, pan-Africanism has versions that are too diverse to guide Africans on what they ought to do in contemporary international relations. Africans cannot fully rely on either as a normative basis to exercise collective political agency in challenging global inequality. This chapter argues that the pan-African type of social unity advocated by W.E.B. Du Bois’s is a suitable theoretical framework to guide Africans in challenging global inequalities. The chapter reframes Du Bois’s conception of social unity by examining whom he sought to unite and on what grounds. By using this framework, it reveals how his pan-African version sought to unite all people on the ground of common suffering including those who identified with such suffering. While Du Bois’s pan-Africanism implicitly embraces an Ubuntu approach, the role of Ubuntu is not made explicit. This paper seeks to explicitly combine the Ubuntu and the Du Boisian pan-African approaches as mutually reinforcing and in doing so explicitly develops a ‘pan-African Ubuntu theory’ as a suitable action-guiding theoretical framework for Africans and their Diaspora in constructively confronting global challenges.
We examine in this chapter what Africa is from the perspective of the academic discipline of Climate Science, i.e., the systematic inquiry of aspects of the Earth’s climate—the weather conditions prevailing in an area in general or over a long period. The chapter addresses two research questions. The first question ponders over the kind of insights and possibilities that are generated when the study and management of climate in Africa is approached from an entrepreneurial perspective of opportunity identification and exploitation. There is limited research examining climate in Africa from this perspective. The general image of the climate of Africa is one characterized by droughts, floods, and tropical diseases like malaria, which could easily make one look at the climate of Africa as being problematic. Following sustainable entrepreneurship scholars who view such threats as opportunities for sustainable development; this chapter challenges this perspective and extends the approach to climate research and action by applying an entrepreneurial process model of opportunity identification and exploitation toward the development of Africa. It conceptualizes climate not merely as an analysis of trends and patterns of temperature, rainfall, wind, and air pressure that create hazards such as floods and droughts, but rather as an asset with opportunities to be discovered and exploited. The application of this framework leads to the second question addressed in this chapter: What is the role of scientists, decision makers, investors, and communities in identifying and exploiting opportunities offered by climate in Africa?
The world is currently experiencing a devastating environmental crisis that is threatening global human development. The environmental crisis is manifested in different interconnected ways such as global warming, climate change, frequent and intensive draughts, wildfires, storms, floods, rising sea levels, melting glaciers, deforestation, loss of animal and plant species. It is undeniable that the global environmental crisis is persistently putting more pressure on governments, communities and world organizations to find solutions for the environmental crisis. The Western moral theories such as animal liberation, biocentrism, ecocentrism and ecofeminism as well as scientific approaches that include mitigation and adaptation have been utilized in order to solve the problem. These theories and approaches seem not to be enough. This is proven by the continuing and escalating environmental crisis in the whole world. However, the African theories and approaches that can complement the Western approaches have not been employed. This chapter seeks to argue that the Western ethical theories have deficiencies that make them ineffective. The paper further argues that the African ethics of Botho can positively contribute to the current environmental crisis discourse that aims at reducing environmental risks for global human development. The ethics of Botho advocates for the establishment and maintenance of humane relations between all human beings and nature. This implies that the environmental crisis that the world is experiencing today, is rooted in the existing inhuman relations between human beings and nature. Therefore, the chapter concludes that the ethics of Botho as an African philosophy should be taught globally from early childhood in families to adulthood at tertiary level in order to address the prevailing environmental crisis that is threatening the global human development.
This chapter argues that Ubuntu as a philosophy and an ethic and a Bantu language expression of African Communitarianism, necessarily bears the traits of conversational thinking and that these traits are made manifest through the idea of the Common Moral Position (CMP), an Ubuntu moral imperative, which holds that the end result of any moral process is reaching a common moral position. This chapter argues that if conversational philosophy is a philosophy that necessarily pits two critical protagonists against each other, namely the nwa-nju (inquirers) and the nwa-sa (respondents), with a view to understand phenomena, then Ubuntu is foundational to this process given that the CMP is packaged in folklore, proverbs and rites of passage, and conversational thinking seeks to, among other things, unpack these folklores, proverbs and rites of passage in pursuit of the truth. The chapter notes that during these conversations, some elders ask critical questions directed to the spirit world, while the spirit world responds to these questions, and as this happens, the elders discover the moral truths that should guide human behaviour and because they maybe disagreements at the discovery level on what should constitute the moral truths, elders then engage in a thought process that leads to a compromise position known as the CMP. The point is that the CMP is foundational to any genuine or authentic conversational project and subsequently any genuine or authentic intercultural dialogue/philosophy.
Ubuntu is the African philosophy of well-being (“I am a person through other persons”). It exudes the exercising of compassion, reciprocity, dignity, humanity and mutuality, with the goal of building and maintaining communities with justice and mutual caring. Sustainable development is a development that ensures human well-being, ecological integrity, gender equality and social justice, now and in the future. Ubuntu cannot become a lived reality if others are excluded from living a holistic life. Hence, the existence of gender inequality in any society defies the principles enshrined in the Ubuntu philosophy. Through literature review, as well as drawing insights from the African feminist theory, our chapter foregrounds the strengths of Ubuntu, while exploring how it could be sharpened to address contemporary global challenges. The overarching question guiding the discussion in this chapter is: “how can the Ubuntu ethos contribute towards the attainment of Sustainable Development Goal (SDG) 5?” The main target for SDG 5 is to “Achieve gender equality and empower all women and girls.” Reflecting on the inherent gender inequalities in Africa, our chapter contends that the main goal of SDG 5 will remain a pipedream if half of the African population (women and girls), is excluded from the development processes. We conclude the chapter by proffering that attaining sustainable development should entail redressing gender inequality and discrimination at household, local, national, regional and global levels. This would epitomize the crux of the Ubuntu maxim, “I am because we are and, since we are, therefore I am.”
Ageing is a global phenomenon that compels nations to be ready to adequately sustain the health and well-being of elderly people. Sub-Saharan Africa has the largest ageing population in the world, but it is not yet ready to deal with the demands of the elderly. The era of COVID-19 exposed the unpreparedness of these nations, especially when dealing with people of 60+ age in terms of equipment, infrastructure, and expertise in geriatrics. This chapter proposes the framework of Ubuntu as an approach that could inform individual, community, and national interventions towards the health and well-being of elderly people in sub-Saharan Africa. It recognizes that a person has competency, potentiality, and capacity to promote their health and well-being. Every person is also recognized through consciousness; they can recognize socio-economic, political, and historical forces that deter their health and well-being. People are also recognized through connection, characterized by social engagement, unity, and selflessness. Being human entails the ability to discover oneself in connection with others, being aware of causes of unhealthy ageing, and bringing change through interactions with different people.
This Handbook of Ubuntu, Inequality and Sustainable Development interrogates the multiple inequalities that subsist in our world today and explores the extent to which the concept of Ubuntu, emerging from Africa but with the potential to be applied in diverse contexts beyond the continent, holds promise for mitigation and resolution. The handbook responds to the United Nations (UN) Sustainable Development Goals (SDGs) Agenda 2030, particularly SDG 10, which strives to “Reduce inequality within and among countries.” Among its targets is: “By 2030, empower and promote the social, economic and political inclusion of all, irrespective of age, sex, disability, race, ethnicity, origin, religion or economic or other status.” In addition, it speaks of the need to give voice to developing countries, as well as to promote “orderly, safe, regular and responsible migration of people” and “encourage official development assistance and financial flows….” (See https://www.unwomen.org/en/news/in-focus/women-and-the-sdgs/sdg-10-reduced-inequalities, accessed 13 January 2023). Contributors to this handbook acknowledge the intrinsic connectedness of the SDGs, as they recognize the inequalities that relate to gender (SDG 5), climate change and the environment (SDG 13), as well as the struggle against poverty (SDG 1). They reflect on how Ubuntu can be a strategic resource in pursuit of these goals. Cognisant of the urgency of securing peace and strong institutions (SDG 16), they also seek to apply insights from Ubuntu to promote peacebuilding and sustainable development. This introductory chapter seeks to provide the ethos, motivation and orientation of the handbook. It outlines the global context of inequality, summarizes the trends in the study and application of Ubuntu and draws attention to some of the major areas where the values and principles of Ubuntu are urgently required. The chapter also provides an overview of the critiques of Ubuntu, admitting that no concept, including one as progressive and relevant as Ubuntu, should escape detailed analysis and scrutiny. It also summarizes the chapters in this handbook.
This chapter seeks to appraise the potential impact and/or contribution of Ubuntu as a concept, and as an indigenous lived philosophy from the tropical Africa, in the light of Sustainable Development Goals (SDGs). In addressing the 17 SDGs, as outlined by the United Nations body, the chapter argues that, Ubuntu (humane and community-mindedness) concept is visible, implied (albeit unconsciously), and has the potential of being impactful and transformative, if consciously executed at the global levels. Its starting premise that my humanity and that of the entire cosmos is beholden to the ‘other’ makes a strong case for its potential to positively transform the local and global context sustainably. Hence, it can be bequeathed to the SDG agenda of sustainability as we address disquieting cases such as the civil wars, ethnic balkanizations, xenophobic spirit, ethno-racial tensions, and terrorist activities across Africa, among other Ubulwane/Unyama (inhospitable and beastly) activities. It is also impactful in strengthening global sustainability amidst the Russo-Ukrainian and Hamas-Israeli conflicts, among other international concerns. In addressing the global challenges, the maxim’s Umuntu ngumuntu ngabantu (Nguni speakers expression for ‘our humanity is affirmed through relating with others’), will certainly find its expression in concrete terms.
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