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'{{short description|Southern African philosophy}} '''Ubuntu''' ({{IPA-zu|ùɓúntʼù}})<ref>{{cite web|last1=Tutu|first1=Desmond|title=Who we are: Human uniqueness and the African spirit of Ubuntu |date=2013 |url=https://www.youtube.com/watch?v=ftjdDOfTzbk |accessdate=3 October 2019}}</ref> is a [[Nguni languages|Nguni]] [[Bantu languages|Bantu]] term meaning "humanity." It is often translated as "I am because we are," or "humanity towards others," or in Zulu “umuntu ngumuntu ngabantu” or in Xhosa, "umntu ngumntu ngabantu" but is often used in a more philosophical sense to mean "the belief in a universal bond of sharing that connects all humanity."<ref name="aboutthename">{{cite web |url=https://help.ubuntu.com/10.04/about-ubuntu/C/about-ubuntu-name.html |title=About the Name |work=Official Ubuntu Documentation |publisher=Canonical |accessdate=2 February 2017 |url-status=dead |archiveurl=https://web.archive.org/web/20130223104643/https://help.ubuntu.com/10.04/about-ubuntu/C/about-ubuntu-name.html |archivedate=23 February 2013 }}</ref> In [[Southern Africa]], it has come to be used as a contested<ref>{{cite journal |last1=Mboti |first1=Nyasha |title=May the Real Ubuntu Please Stand Up? |journal=Journal of Media Ethics |date=3 April 2015 |volume=30 |issue=2 |pages=125–147 |doi=10.1080/23736992.2015.1020380 |s2cid=53519937 |issn=2373-6992|url=http://osf.io/mgzw6/ }}</ref> term for a kind of [[humanism|humanist]] philosophy, ethic, or ideology, also known as '''Ubuntuism''' propagated in the [[Africanization|Africanisation]] (transition to majority rule) process of these countries during the 1980s and 1990s. Since the transition to democracy in South Africa with the [[Nelson Mandela]] presidency [[South African general election, 1994|in 1994]], the term has become more widely known outside of Southern Africa, notably popularised to English-language readers through the [[ubuntu theology]] of [[Desmond Tutu]].<ref>{{Cite news|url=https://www.thoughtco.com/the-meaning-of-ubuntu-43307|title=Get the Definition of Ubuntu, a Nguni Word with Several Meanings|work=ThoughtCo|access-date=2017-08-28}}</ref> Tutu was the chairman of the South African [[Truth and Reconciliation Commission (South Africa)|Truth and Reconciliation Commission]] (TRC), and many have argued that ''ubuntu'' was a formative influence on the TRC. ==History of the concept== The term ''ubuntu'' appears in South African sources from as early as the mid-19th century. Reported translations covered the [[semantic field]] of "human nature, humanness, humanity; virtue, goodness, kindness." Grammatically, the word combines the root ''[[:wikt:Reconstruction:Proto-Bantu/mʊ̀ntʊ̀|-ntʊ̀]]'' "person, human being" with the [[Zulu grammar#Nouns|class 14]] ''[[:wikt:ubu-|ubu-]]'' prefix forming [[abstract noun]]s,<ref>see also [[:wikt:Appendix:Zulu nouns#Noun classes|Zulu noun classes]] on [[Wiktionary]].</ref> so that the term is exactly parallel in formation to the abstract noun ''[[:wikt:humanity|humanity]]''.<ref>in the sense of an abstract quality. The sense "mankind" is taken by the class 7 collective noun ''[[:wikt:isintu|isintu]]''.</ref> The concept was popularised in terms of a "[[philosophy]]" or "[[world view]]" (as opposed to a quality attributed to an individual) beginning in the 1950s, notably in the writings of [[Jordan Kush Ngubane]] published in the ''[[Drum (South African magazine)|African Drum]]'' magazine. From the 1970s, the ''ubuntu'' began to be described as a specific kind of "African humanism." Based on the context of [[Pan-Africanism|Africanisation]] propagated by the political thinkers in the 1960s period of [[decolonization|decolonisation]], ''ubuntu'' was used as a term for a specifically African (or Southern African) kind of humanism found in the context of the transition to majority rule in [[Zimbabwe]] and [[South Africa]]. The first publication dedicated to ''ubuntu'' as a philosophical concept appeared in 1980, ''Hunhuism or Ubuntuism: A Zimbabwe Indigenous Political Philosophy'' (''hunhu'' being the [[Shona languages|Shona]] equivalent of Nguni ''ubuntu'') by [[Stanlake J. W. T. Samkange]]. Hunhuism or Ubuntuism is presented as political ideology for the new Zimbabwe, as [[Southern Rhodesia]] was granted independence from the United Kingdom. From Zimbabwe, the concept was taken over in South Africa in the 1990s as a guiding ideal for the [[Negotiations to end apartheid in South Africa|transition from apartheid to majority rule]]. The term appears in the Epilogue of the Interim Constitution of South Africa (1993), "there is a need for understanding but not for vengeance, a need for reparation but not for retaliation, a need for ''ubuntu'' but not for victimisation."<ref>{{cite journal|author=Christian B. N. Gade|url=http://pure.au.dk/portal/files/40165256/The_Historical_Development_of_the_Written_Discourses_on_Ubuntu.pdf |title=The Historical Development of the Written Discourses on Ubuntu|journal=South African Journal of Philosophy|volume= 30|issue=3|pages= 303–329|doi=10.4314/sajpem.v30i3.69578 |year=2011 |s2cid=143928483 }}</ref> ==Definition== [[Image:Experience ubuntu.ogg|thumb|300px|[[Nelson Mandela]] in 2006 was asked to define "ubuntu" in a video used to launch [[Ubuntu Linux]].<ref>Interviewed by [[Tim Modise]], copyright by [[Canonical Ltd.]]--transcription: "In the old days, when we were young, a traveler through the country would stop at a village, and he didn't have to ask for food or for water; once he stops, the people give him food, entertain him. That is one aspect of ubuntu, but it will have various aspects."</ref>]] There are many different (and not always compatible) definitions of what ubuntu is (for a survey of how ubuntu is defined among South Africans see Gade 2012: "What is Ubuntu? Different Interpretations among South Africans of African Descent"<ref>{{cite journal|author=Christian B. N. Gade|year= 2012|url=http://pure.au.dk/portal/files/48387009/What_is_Ubuntu._Different_Interpretations_among_South_Africans_of_African_Descent.pdf |title=What is Ubuntu? Different Interpretations among South Africans of African Descent|journal=South African Journal of Philosophy|volume= 31|issue=3|pages= 484–503|doi= 10.1080/02580136.2012.10751789|s2cid= 27706776}}</ref>). Ubuntu asserts that society, not a transcendent being, gives human beings their humanity. An example is a [[Zulu language|Zulu]]-speaking person who when commanding to speak in Zulu would say “''khuluma isintu'',” which means "speak the language of people." When someone behaves according to custom, a [[Sotho language|Sotho]]-speaking person would say “''ke motho'',” which means "he/she is a human." The aspect of this that would be exemplified by a tale told (often, in private quarters) in [[Nguni languages|Nguni]] “''kushone abantu ababili ne Shangaan'',” in [[Sepedi]] “''go tlhokofetje batho ba babedi le leShangane'',” in English (two people died and one [[Shangaan]]). In each of these examples, humanity comes from conforming to or being part of the tribe. According to Michael Onyebuchi Eze, the core of ubuntu can best be summarised as follows: <blockquote> 'A person is a person through other people' strikes an affirmation of one’s humanity through recognition of an ‘other’ in his or her uniqueness and difference. It is a demand for a creative intersubjective formation in which the ‘other’ becomes a mirror (but only a mirror) for my subjectivity. This idealism suggests to us that humanity is not embedded in my person solely as an individual; my humanity is co-substantively bestowed upon the other and me. Humanity is a quality we owe to each other. We create each other and need to sustain this otherness creation. And if we belong to each other, we participate in our creations: we are because you are, and since you are, definitely I am. The ‘I am’ is not a rigid subject, but a dynamic self-constitution dependent on this otherness creation of relation and distance.<ref>Eze, M. O. ''Intellectual History in Contemporary South Africa'', pp. 190–191.</ref> </blockquote> An "extroverted communities" aspect is the most visible part of this ideology. There is sincere warmth with which people treat both strangers and members of the community. This overt display of warmth is not merely aesthetic but enables formation of spontaneous communities. The resultant collaborative work within these spontaneous communities transcends the aesthetic and gives functional significance to the value of warmth. How else are you to ask for sugar from your neighbour? Warmth is not the sine qua non of community formation but guards against instrumentalist relationships. Unfortunately, sincere warmth may leave one vulnerable to those with ulterior motives.<ref name="GriggsLouw1995">{{cite book|author1=Lewis Griggs|author2=Lente-Louise Louw|title=Valuing Diversity: New Tools for a New Reality|url=https://books.google.com/books?id=ZubtAAAAMAAJ|year=1995|publisher=McGraw-Hill|isbn=978-0-07-024778-9|page=200}}</ref> "Ubuntu" as political philosophy encourages community equality, propagating the distribution of wealth. This socialisation is a vestige of agrarian peoples as a hedge against the crop failures of individuals. Socialisation presupposes a community population with which individuals empathise and concomitantly, have a vested interest in its collective prosperity. Urbanisation and the aggregation of people into an abstract and bureaucratic state undermines this empathy. African Intellectual historians like Michael Onyebuchi Eze have argued however that this ideal of "collective responsibility" must not be understood as absolute in which the community's good is prior to the individual's good. On this view, ubuntu it is argued, is a communitarian philosophy that is widely differentiated from the Western notion of communitarian socialism. In fact, ubuntu induces an ideal of shared human subjectivity that promotes a community's good through an unconditional recognition and appreciation of individual uniqueness and difference.<ref>{{cite journal|author=Eze, M. O. |url=http://www.ajol.info/index.php/sajpem/article/viewFile/31526/5888|title=What is African Comunitarianism? Against consensus as a regulative Ideal|year=2008|journal= South African Journal of Philosophy|volume= 27|issue=4|pages= 386–399|doi=10.4314/sajpem.v27i4.31526|s2cid=143775323}}</ref> [[Audrey Tang]] has suggested that Ubuntu "implies that everyone has different skills and strengths; people are not isolated, and through mutual support they can help each other to complete themselves."<ref>{{cite web|url=https://www.linkedin.com/pulse/open-source-enlightenment-2015-part-1-audrey-tang|title=Open Source Enlightenment 2015 (Part 1)|author=Audrey Tang}}</ref> "Redemption" relates to how people deal with errant, deviant, and dissident members of the community. The belief is that man is born formless like a lump of clay. It is up to the community, as a whole, to use the fire of experience and the wheel of social control to mould him into a pot that may contribute to society. Any imperfections should be borne by the community and the community should always seek to redeem man. An example of this is the statement by the [[African National Congress]] (in South Africa) that it does not throw out its own but rather redeems. Other scholars such as Mboti (2015) argue that the normative definition of Ubuntu, notwithstanding its intuitive appeal, is still open to doubt. The definition of Ubuntu, contends Mboti, has remained consistently and purposely fuzzy, inadequate and inconsistent. Mboti rejects the interpretation that Africans are “naturally” interdependent and harmony-seeking, and that humanity is given to a person by and through other persons. He sees a philosophical trap in attempts to elevate harmony to a moral duty – a sort of categorical imperative – that Africans must simply uphold. Mboti cautions against relying on intuitions in attempts to say what Ubuntu is or is not. He concludes that the phrase umuntu ngumuntu ngabantu references a messier, undisciplined relationship between persons, stating that "First, there is value in regarding a broken relationship as being authentically human as much as a harmonious relationship. Second, a broken relationship can be as ethically desirable as a harmonious one. For instance, freedom follows from a break from oppression. Finally, harmonious relations can be as oppressive and false as disharmonious ones. For instance, the cowboy and his horse are in a harmonious relationship."<ref>{{cite journal |last1=Mboti |first1=N. |title=May the Real Please Stand Up? |journal=Journal of Media Ethics |date=2015 |volume=30 |issue=2 |pages=125–147 |doi=10.1080/23736992.2015.1020380|s2cid=53519937 |url=http://osf.io/mgzw6/ }}</ref> ==Zimbabwe== {{Unreferenced section|date=February 2011}} In the [[Shona language]], the majority spoken language in [[Zimbabwe]], ubuntu is ''unhu''. The concept of ubuntu is viewed the same in Zimbabwe as in other African cultures, and the Zulu saying is also common in Shona: ''munhu munhu nekuda kwevanhu''. [[Stanlake J. W. T. Samkange]] (1980) highlights the three maxims of Hunhuism or Ubuntuism that shape this philosophy: The first maxim asserts that 'To be human is to affirm one's humanity by recognizing the humanity of others and, on that basis, establish respectful human relations with them.' And 'the second maxim means that if and when one is faced with a decisive choice between wealth and the preservation of the life of another human being, then one should opt for the preservation of life'. The third 'maxim' as a 'principle deeply embedded in traditional African political philosophy' says 'that the king owed his status, including all the powers associated with it, to the will of the people under him'. While sharing is incorporated within "unhu", it is only one of the multiplicity of virtues within "unhu". In the "unhu" domain, visitors do not need to burden themselves with carrying provisions – all they need is to dress properly and be on the road. All visitors are provided for and protected in every home they pass through without payment being expected. In fact, every individual should try his or her best to make visitors comfortable – and this applies to everyone who is aware of the presence of a visitor within a locality. Other manifestations of ubuntu are that it is taboo to call elderly people by their given names; instead they are called by their surnames. This is formed through mirroring the individualism of others, and then combining it with a representative role, in which the individual effectively stands for the people among whom he comes from at all times. The individual identity is replaced with the larger societal identity within the individual. Thus, families are portrayed or reflected in the individual and this phenomenon is extended to villages, districts, provinces and regions being portrayed in the individual. This places encouragement on the individual to behave in the highest standards, and to portray the highest possible virtues that society strives for. "Unhu" embodies all the invaluable virtues that society strives for towards maintaining harmony and the spirit of sharing among its members. A key concept associated with "unhu" is how we as a society behave and interact in our various social roles, e.g., daughters-in-law traditionally kneel down when greeting their parents-in-law and serve them food as a sign of respect; to maintain the highest standards of behaviour that will be extended or reflected to her family and all the women raised in that family. The daughter-in-law does this as part of the ambassadorial function that she plays and assumes at all times. However, this does not apply only to daughters-in-law but to all women in general, even among friends and equals such as brother and sister. Under "unhu" children are never orphans since the roles of mother and father are by definition not vested in a single individual with respect to a single child. Furthermore, a man or a woman with "unhu" will never allow any child around them to be an orphan. The concept of "unhu" also constitutes the kernel of [[African Traditional Jurisprudence]] as well as leadership and governance. In the concept of unhu, a crime committed by one individual on another extends far beyond the two individuals, and has far-reaching implications to the people from among whom the perpetrator of the crime comes. Unhu jurisprudence tends to support remedies and punishments that tend to bring people together. For instance, a crime of murder would lead to the creation of a bond of marriage between the victim's family and the accused's family; in addition to the perpetrator being punished both inside and outside his social circles. The role of "tertiary perpetrator" to the murder crime is extended to the family and society where the individual perpetrator hails from. However, the punishment of the tertiary perpetrator is a huge fine and a social stigma, which they must shake off after many years of demonstrating ''unhu'' or ''ubuntu''. A leader who has ''unhu'' is selfless, consults widely, and listens to subjects. Such a person does not adopt a lifestyle that is different from the subjects, but lives among them and shares property. A leader who has "unhu" does not lead, but allows the people to lead themselves and cannot impose his will on his people, which is incompatible with "unhu". ==South Africa== Ubuntu: "I am what I am because of who we all are." (From a definition offered by Liberian peace activist [[Leymah Gbowee]].) [[Archbishop]] [[Desmond Tutu]] offered a definition in a 1999 book:<ref>{{cite book | last = Tutu | first = Desmond | authorlink = Desmond Tutu | title = No Future Without Forgiveness | publisher = Image | year = 1999 | isbn = 0-385-49690-7 }}</ref> {{quote|A person with Ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good, based from a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed.}} Tutu further explained Ubuntu in 2008:.<ref>{{cite web | date = January 24, 2012 | location = | publisher = Ubuntu Women Institute USA | title = Brief Meaning of African Word 'UBUNTU' | quote = Archbishop Desmond Tutu further explained | url = http://uwi-usa.blogspot.be/2012/01/ubuntu-brief-meaning-of-african-word.html}}</ref> [[Nelson Mandela]] explained Ubuntu as follows:<ref>[[:File:Experience ubuntu.ogg]] Experience Ubuntu Interview.</ref> {{quote|A traveller through a country would stop at a village and he didn't have to ask for food or for water. Once he stops, the people give him food and attend him. That is one aspect of Ubuntu, but it will have various aspects. Ubuntu does not mean that people should not address themselves. The question therefore is: Are you going to do so in order to enable the community around you to be able to improve?}} [[Tim Jackson (economist)|Tim Jackson]] refers to Ubuntu as a philosophy that supports the changes he says are necessary to create a future that is economically and environmentally sustainable.<ref name="Ted Talk">{{cite web | url=http://www.ted.com/talks/tim_jackson_s_economic_reality_check.html | title=Tim Jackson's Economic Reality Check | accessdate=2010-12-09 | author=Jackson, Tim | date=July 2010 | work=Speech | publisher=TED}}</ref> Judge Colin Lamont expanded on the definition during his ruling on the [[hate speech]] trial of [[Julius Malema]]:.<ref name="Lamont">{{Cite court |litigants=Afri-Forum and Another vs. Malema and others |vol= |reporter= |opinion=23 |pinpoint= |court=The Equality Court, Johannesburg |date=2011 |url=http://www.saflii.org/za/cases/ZAEQC/2011/2.pdf }}</ref> At [[Nelson Mandela]]'s memorial, United States President [[Barack Obama]] spoke about Ubuntu, saying, {{quote| There is a word in South Africa – Ubuntu – a word that captures Mandela’s greatest gift: his recognition that we are all bound together in ways that are invisible to the eye; that there is a oneness to humanity; that we achieve ourselves by sharing ourselves with others, and caring for those around us. We can never know how much of this sense was innate in him, or how much was shaped in a dark and solitary cell. But we remember the gestures, large and small – introducing his jailers as honored guests at his inauguration; taking a pitch in a Springbok uniform; turning his family’s heartbreak into a call to confront HIV/AIDS – that revealed the depth of his empathy and his understanding. He not only embodied Ubuntu, he taught millions to find that truth within themselves.<ref>{{cite web|url=http://www.businessinsider.com/obama-nelson-mandela-memorial-service-speech-full-text-2013-12|title=Obama's Tribute To Nelson Mandela At Memorial Service - Business Insider|date=10 December 2013|work=Business Insider}}</ref>}} ==Malawi== {{refimprove|date=July 2013}} In [[Malawi]], the same philosophy is called "uMunthu".<ref>{{cite web|url=http://www.pambazuka.org/en/category/features/67211|title=Pambazuka - Teaching uMunthu for global peace|work=pambazuka.org}}</ref> According to the Catholic Diocese of [[Roman Catholic Diocese of Zomba|Zomba]] bishop Rt. Rev. Fr. [[Thomas Msusa]], “The African worldview is about living as one family, belonging to God”.<ref name="freireproject.org">{{cite web|url=http://freireproject.org/content/umunthu-peace-and-education-malawi%E2%80%99s-44th-independence-anniversary |title=uMunthu, Peace and Education: On Malawi's 44th Independence Anniversary|archiveurl=https://web.archive.org/web/20120722234550/http://www.freireproject.org/content/umunthu-peace-and-education-malawi%E2%80%99s-44th-independence-anniversary|archivedate=22 July 2012|author=Steve Sharra|year=2008 }}</ref> Msusa noted that in Africa “We say ‘I am because we are’, or in [[Chichewa]] ''kali kokha nkanyama, tili awiri ntiwanthu'' (when you are on your own you are as good as an animal of the wild; when there are two of you, you form a community).” The philosophy of uMunthu has been passed on through proverbs such as ''Mwana wa mnzako ngwako yemwe, ukachenjera manja udya naye'' (your neighbor's child is your own, his/her success is your success too).<ref name="freireproject.org"/> Some notable Malawian uMunthu philosophers and intellectuals who have written about this worldview are [[Augustine Musopole]], [[Gerard Chigona]], [[Chiwoza Bandawe]], [[Richard Tambulasi]], [[Harvey Kwiyani]] and [[Happy Kayuni]]. This includes Malawian philosopher and theologist [[Harvey Sindima]]’s treatment of uMunthu as an important African philosophy is highlighted in his 1995 book ‘Africa’s Agenda: The legacy of liberalism and colonialism in the crisis of African values’.<ref>[http://www.religion-online.org/showarticle.asp?title=2327 Community of Life: Ecological Theology in African Perspective.]</ref> In film, the English translation of the proverb lent its hand to forming the title of [[Madonna (entertainer)|Madonna]]'s documentary, ''[[I Am Because We Are]]'' about Malawian orphans. =="Ubuntu Diplomacy"== In June 2009, in her swearing-in remarks as [[U.S. Department of State|US Department of State]] Special Representative for Global Partnerships, Global Partnership Initiative, Office of the Secretary of State (served 18 June 2009 – 10 October 2010), [[Elizabeth Frawley Bagley]] discussed ubuntu in the context of American [[foreign policy]], stating: "In understanding the responsibilities that come with our interconnectedness, we realize that we must rely on each other to lift our World from where it is now to where we want it to be in our lifetime, while casting aside our worn out preconceptions, and our outdated modes of statecraft." She then introduced the notion of "Ubuntu Diplomacy" with the following words: {{quote|In 21st-century diplomacy, the Department of State will be a convener, bringing people together from across regions and sectors to work together on issues of common interest. Our work no longer depends on the least common denominator; but rather, we will seek the highest possible multiplier effect for the results we can achieve together. We will also act as a catalyst, with our Foreign Service Officers launching new projects in tandem with those NGOs, philanthropies, and corporations at the front lines of foreign affairs to discover untapped potential, inspire fresh ideas, and create new solutions. And we will act as a collaborator, leading interagency coordination here in Washington and cross-sector collaboration in the field, with our Ambassadors working closely with our non-governmental partners to plan and implement projects for maximum impact and sustainability. It takes a shared, global response to meet the shared, global challenges we face. This is the truth taught to us in an old South African principle, ubuntu, or ‘A person is a person through other persons.’ As Archbishop [[Desmond Tutu]] describes this perspective, ubuntu ‘is not, “I think therefore I am.” It says rather: “I am a human because I belong. I participate. I share.”’ In essence, I am because you are. We are truly all in this together, and we will only succeed by building mutually beneficial partnerships among civil society, the private sector, and the public sector, in order to empower the men and women executing our foreign policy to advance their work through partnerships. The truth and reconciliation council believed in the philosophy of Ubuntu because they believed that Ubuntu was going to help to reform and reconnect the already broken country of South Africa. This is Ubuntu Diplomacy: where all sectors belong as partners, where we all participate as stakeholders, and where we all succeed together, not incrementally but exponentially.<ref>U.S. Department of State. [https://web.archive.org/web/20090715073339/http://www.state.gov/s/partnerships/ubuntu/index.htm Ubuntu Diplomacy.]</ref>}} ==In popular culture== Ubuntu was a major theme in [[John Boorman]]'s 2004 film ''[[In My Country (2004 film)|In My Country]]''.<ref>[https://query.nytimes.com/gst/fullpage.html?res=9906E4D8153FF936A15750C0A9639C8B63 "The Listings"], ''The New York Times'', March 25, 2005.</ref> Former US president [[Bill Clinton]] used the term at the 2006 [[Labour Party (UK)|Labour Party]] conference in the UK to explain why society is important.<ref>{{cite news | last = Coughlan | first = Sean | title = All you need is ubuntu | work = BBC News Magazine | publisher = [[BBC]] | date = 2006-09-28 | url = http://news.bbc.co.uk/1/hi/magazine/5388182.stm | accessdate = 2006-09-29}}</ref> The [[Boston Celtics]], the [[2008 NBA Finals|2008 NBA champions]], have chanted "ubuntu" when breaking a [[huddle]] since the start of the [[2007–08 Boston Celtics season|2007–2008 season]].<ref>{{cite news | last = Kiszla | first = Mark | title = New Big 3 dream in green | work = The Denver Post | publisher = [[Denver Post]] | date = 2007-11-07 | url = http://www.denverpost.com/nuggets/ci_7389312 | accessdate = 2007-11-09}}</ref> At the [[Earth Summit 2002|2002 UN World Summit on Sustainable Development]] (WSSD), there was an Ubuntu Village exposition centre.<ref>World Resources Institute. "The Success and Failures of Johannesburn: A Story of Many Summits". [http://www.wri.org/publication/content/8845 WRI.org.]</ref> Ubuntu was the theme of the 76th [[General Convention]] of the American [[Episcopal Church (United States)|Episcopal Church]].<ref>General Convention 2009, [http://www.episcopalchurch.org/gc2009_96805_ENG_HTM.htm EpiscopalChurch.org.]</ref> The logo includes the text "I in You and You in Me". In October 2004 [[Mark Shuttleworth]], a South African entrepreneur and owner of UK based company [[Canonical Ltd.]], founded the Ubuntu Foundation that is the company behind the creation of a computer operating system based on [[Debian]] [[Linux]]. He named the Linux distribution [[Ubuntu (operating system)|Ubuntu]].<ref name="aboutthename"/> In film, the English translation of the proverb lent its hand to forming the title of pop singer [[Madonna (entertainer)|Madonna]]'s documentary, ''[[I Am Because We Are]]'' about Malawian orphans.<ref>{{cite web|title=I Am Because We Are {{!}} powerHouse Books|url=http://www.powerhousebooks.com/books/i-am-because-we-are/|website=www.powerhousebooks.com}}</ref> A character in the 2008 animated comedy ''[[The Goode Family]]'' is named [[The Goode Family#Ubuntu Goode|Ubuntu]]. Ubuntu was the title and theme of an EP released by British band [[Clockwork Radio (band)|Clockwork Radio]] in 2012. Ubuntu was the title of an EP released by American rapper Sage Francis in 2012.{{cn|date=February 2019}} ==See also== *[[African Traditional Religion]] *[[Bantu peoples]] *[[Nguni languages]] *[[Africanization]] *[[Decolonisation]] *[[Ethic of reciprocity|Ethic of reciprocity Golden Rule]] *[[Harambee]] (Kenyan/Swahili concept) *[[Humanity (virtue)]] *[[Negotiations to end apartheid in South Africa]] *[[Pan-Africanism]] *[[Ubuntu theology]] ==References== {{Reflist|2}} ==Further reading== <!-- Do not list random , works should be dedicated to the concept of "ubuntu" expilcitly. --> <!-- Please don't add links relating to the Linux distribution, as we have a whole article on that at [[Ubuntu (operating system)]]. --> * Mboti, N. (2014). [https://www.tandfonline.com/doi/abs/10.1080/23736992.2015.1020380 "May the Real Ubuntu Please Stand Up?"] ''Journal of Media Ethics'' 30(2), pp.125-147. *Battle, Michael (2007). ''Reconciliation: The ubuntu theology of Desmond Tutu''. Pilgrim Press. {{ISBN|978-0-8298-1158-2}} *Eze, Michael Onyebuchi (2017). "I am Because You Are: Cosmopolitanism in the Age of Xenophobia", ''Philosophical Papers'', 46:1, 85-109 *Eze, Michael Onyebuchi (2010). ''Intellectual history in contemporary South Africa''. Palgrave Macmillan. {{ISBN|978-0-230-62299-9}}. *Eze, Michael Onyebuchi (2008). "What is African Comunitarianism? Against consensus as a regulative Ideal", ''South African Journal of Philosophy'', Vol. 27:4, pp. 386–399 *[[Dion Forster|Forster, Dion]] (2006). [http://www.spirituality.org.za/files/D%20Forster%20doctorate.pdf ''Self validating consciousness in strong artificial intelligence: An African theological contribution'']. [[Pretoria]]: Doctoral Dissertation, University of South Africa / [[UNISA]], an extensive and detailed discussion of ubuntu in chapters 5–6. *[[Dion Forster|Forster, Dion]] (2006). [http://www.spirituality.org.za/files/ubuntu%20and%20identity%20D%20Forster%202006.doc ''Identity in relationship: The ethics of ubuntu as an answer to the impasse of individual consciousness''] (Paper presented at the South African science and religion Forum – Published in the book ''The impact of knowledge systems on human development in Africa.'' du Toit, CW (ed.), Pretoria, Research institute for Religion and Theology (University of South Africa) 2007:245–289).[[Pretoria]]: [[UNISA]]. [[Dion Forster]] * Gade, C. B. N. (2017). [https://www.amazon.com/Discourse-African-Philosophy-Transitional-Perspectives/dp/1498512259/ref=mt_hardcover?_encoding=UTF8&me= ''A Discourse on African Philosophy: A New Perspective on'' Ubuntu ''and Transitional Justice in South Africa'']. New York: Lexington Books. * Gade, C. B. N. (2011). "The historical development of the written discourses on ''ubuntu''", ''South African Journal of Philosophy'', ''30''(3), 303–329 [http://pure.au.dk/portal/files/40165256/The_Historical_Development_of_the_Written_Discourses_on_Ubuntu.pdf]. * Kamwangamalu, Nkonko M. (2014). ''Ubuntu'' in South Africa: A sociolinguistic perspective to a pan-African concept. In Molefi Kete Asante, Yoshitaka Miike, & Jing Yin (eds), ''The global intercultural communication reader'' (2nd ed., pp.&nbsp;226–236). New York, NY: Routledge. * Louw, Dirk J. 1998. "[http://www.bu.edu/wcp/Papers/Afri/AfriLouw.htm Ubuntu: An African Assessment of the Religious Other]". ''Twentieth World Congress of Philosophy''. * Metz, Thaddeus 2007, "Toward an African Moral Theory" (Symposium) ''S. Afr. J. Philos.'' 2007, 26(4) * [[Mogobe Ramose|Ramose, Mogobe B.]] (2003). "The philosophy of ''ubuntu'' and ''ubuntu'' as a philosophy". In P. H. Coetzee & A. P. J. Roux (eds), ''The African philosophy reader'' (2nd ed., pp.&nbsp;230–238). [[New York City|New York]]/[[London]]: Routledge. * [[Stanlake J. W. T. Samkange|Samkange, S.]], & T. M. Samkange (1980). ''Hunhuism or ubuntuism: A Zimbabwe Indigenous Political Philosophy''. Salisbury [Harare]: Graham Publishing, {{ISBN|0-86921-015-7}}. 106pp. Paperback Education. Rotterdam: Sense Publishers, pp. 27-38. https://www.sensepublishers.com/catalogs/bookseries/other-books/decolonizing-global-citizenship-education/ ==External links== {{Wiktionary|ubuntu}} {{Spoken Wikipedia|Ubuntu (ideology).ogg|2006-08-03}} * {{IEP|hunhu|Hunhu/Ubuntu in the Traditional Thought of Southern Africa}} * [http://www.ubuntuparty.org.za/ Ubuntu Party] * [http://www.ubuntuplanet.org/ Ubuntu Planet] * Magolego, Melo. 2013. [http://www.thoughtleader.co.za/mandelarhodesscholars/2013/04/03/ubuntu-in-western-society/ "Ubuntu in Western Society"], ''M&G'' Thought Leader Blog * Sonal Panse, [http://www.buzzle.com/editorials/7-22-2006-103206.asp Ubuntu – African Philosophy] (buzzle.com) * Sean Coughlan, [http://news.bbc.co.uk/2/hi/uk_news/magazine/5388182.stm "All you need is ubuntu"], BBC News Magazine, Thursday, 28 September 2006. * A. Onomen Asikele, [http://ubunturepublics.org Ubuntu Republics of Africa] (2011) {{Politics of South Africa navbox |state=expanded}} {{Political history of South Africa}} {{DEFAULTSORT:Ubuntu (Philosophy)}} [[Category:Humanism]] [[Category:Social ethics]] [[Category:Ethical schools and movements]] [[Category:Decolonisation]] [[Category:African philosophy]] [[Category:Pan-Africanism]] [[Category:African and Black nationalism]] [[Category:Politics of South Africa]] [[Category:Politics of Zimbabwe]] [[Category:Articles containing video clips]] [[Category:Bantu]] [[Category:Political terminology in South Africa]] [[Category:Pages with login required references or sources]]'