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The concept of ubuntu is an alternative to individualistic and utilitarian philosophies that tend to dominate in the West. It is a Zulu/Xhosa word, with parallels in many other African languages, which is most directly translated into English as ‘humanness'. Its sense, however, is perhaps best conveyed by the Nguni expression ‘umuntu ngumuntu ngabantu’, which means ‘a person is a person through other people’.

The origins of ubuntu as a concept can be traced to the Bantu peoples of southern Africa, although the philosophy is now shared across much of the continent. It is perhaps best understood as a social philosophy—based on principles of care and community, harmony and hospitality, respect and responsiveness—that expresses the fundamental interconnectedness of human existence. It has been described as a philosophy of peace and is perhaps best known as a guiding concept of the African Renaissance, spearheaded by post-colonial and post-apartheid leaders in South Africa such as Nelson Mandela, Desmond Tutu and Thabo Mbeki, in which Africans are urged to re-engage with African values. It has been an important concept in the reform of education and public services in post-apartheid South Africa and offered a framework for the Truth and Reconciliation Commission, which bore witness to the injustices of the apartheid era from the perspective of both perpetrators and victims.

Whilst the origins of ubuntu are distinctly African, parallels have been drawn with similar concepts in other societies, including the Chinese philosophy of Jen, the Filipino philosophy of Loob and the Russian concept of Obschina. Similar concepts are also illustrated in the writings of certain European philosophers such as Emmanuel Levinas and Paul Ricoeur, although no comparable word exists in the English language.

Archbishop Desmond Tutu has called ubuntu ‘the gift that Africa will give the world’ and, along with others, has called for its wider application well beyond Africa. Former US president Bill Clinton has also been a staunch advocate and promoted it through his foundation as well as in high-profile speeches in the USA and UK. The term has also become well known through its use as the name for an open-source computer operating system and even as a brand of fair-trade cola, although these are not the focus of this article.

Assumptions and Implications

Ubuntu can be considered as both a descriptive account of the value systems that operate across much of sub-Saharan Africa (and hence helpful in understanding and contextualizing research and practice in this part of the world) as well as a normative philosophy of how people should relate to one another (of relevance well beyond Africa). Both perspectives comprise a number of assumptions and implications that are relevant to researchers and practitioners from an action research perspective. Whilst these points are clearly of relevance to those conducting work with and for Africans, they may also offer the potential for reframing the process of research and inquiry elsewhere.

Interdependence

Ubuntu is a relational philosophy; its frequent articulation as ‘I am because we are’ points towards a strongly constructivist ontology in which individuals' sense of being cannot be detached from the social context in which they find themselves. It highlights the importance of a subjective and emotional appreciation of human experience rather than privileging objectivity and rationality. In terms of research, an ubuntu perspective calls for an interpretivist epistemology in which precedence is given to qualitative methods that enable an inductive understanding of how individuals and groups make sense of the world around them. Whilst such an approach is relatively common in the field of action research, it stands in stark contrast to the positivist paradigm that dominates much social theory and research.

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