View source for Concepts:Ubuntu/Lebohang Liepollo Pheko

{{Definition
|definition:concept=Concepts:Ubuntu
|definition:summary=This entry reclaims Ubuntu/Botho as a revolutionary Afrikan philosophy rooted in justice, liberation, and epistemic sovereignty. While widely invoked in global ethics and post-apartheid discourse, Ubuntu/Botho has been misappropriated and depoliticized through colonial mistranslations and liberal interpretations such as “I am because you are.” Drawing on Afrikan cosmologies—Hunhu, Ukama, Seriti, and Ma’at—the entry situates Ubuntu/Botho within a broader constellation of relational, spiritual, and ecological worldviews emphasizing cosmic balance and communal flourishing. It exposes how Western and white South African scholars have sanitized Ubuntu into a discourse of reconciliation and corporate branding, perpetuating epistemic injustice. Engaging with Black Consciousness, Liberation Theology, and Afrikan feminist and womanist interventions, it argues that Ubuntu/Botho is not a passive communitarian ethic but an insurgent, justice-oriented ontology of being. The paper concludes that reclaiming linguistic and philosophical integrity is essential for restoring Ubuntu/Botho as a decolonial framework for Afrikan futures.
|definition:author=Lebohang Liepollo Pheko (DPhil)
|definition:quote=“Western and white South African researchers commit epistemic injustice when they misunderstand and reduce these ideas to bumper stickers. This reduction is accomplished by transacting these concepts for liberal or corporate interests, thus extracting them from their Black Consciousness context and stripping their power.”
}}
'''Introduction'''

Ubuntu and Botho have become some of the most invoked concepts in discussions of Afrikan philosophy, ethics, and politics. Yet, despite their roots in deep Afrikan cosmologies and practices, they have been colonized, misnamed, and appropriated in ways that strip them of their Black Consciousness underpinnings and radical potential. The repeated mistranslation of Ubuntu as “I am because you are” is one example of how colonial epistemologies have denuded Afrikan concepts of their true linguistic, cultural, and political resonance (Ramose, 1999; Mkhize, 2008).
This paper argues that Ubuntu/Botho must be re-situated within their Afrikan genealogies and cosmological contexts, alongside concepts such as Hunhu (Shona), Ukama (Shona), Seriti (Sotho-Tswana), and Ma’at (Kemet). It insists that Afrikan thinkers—not Western or white South African scholars—are the custodians of this intellectual lineage. The responsibility of protecting this intellectual heritage should not be appropriated  by  intellectuals from the West or Europe, but  should rest on Afrikan philosophers. When liberal multicultural or Euro-American frameworks embrace Ubuntu, they often eradicate the radical reclaiming setting from where these ideologies emerge, leading to epistemic violence.
At its core Ubuntu/Botho is a revolutionary Afrikan worldview that emphasises community wealth, resistance, and justice. Black Consciousness, decolonial, feminist writings including  those of Ben Khoapa, Tinyiko Maluleke, Nhlanhla Mkhize, James Cone, Panashe Chigumadzi, and Mogobe Ramose are some of its guiding lights.  They broadly  share  restorative and unambiguously Afrikan centred  approaches to reclamation. This paper reclaims Ubuntu/Botho as a radical Afrikan philosophy rooted in justice, resistance, and communal flourishing.

'''The Etymology of Ubuntu and Botho'''

Ubuntu (Nguni languages) and Botho (Sotho-Tswana languages) derive from the proto-Bantu root -ntu, meaning “person” or “human being.” The prefixes ubu- and bo-signify abstract or collective states of being, while the proto-Bantu root -ntu means "human being" or "person." According to Ramose (1999) and Mkhize (2008), Ubuntu is more than just a relational word; it encompasses the whole ontological state of humankind, which is based on morality, community, and spirituality.
The often cited quote by Archbishop Desmond Tutu, "I am because you are," which is used in minority world  and increasingly majority world  academic circles, is at best  a very approximate interpretation , at worst an egregious misrepresentation . Ubuntu is reduced to a liberal communitarian ideal when it is removed from Afrikan epistemologies of being, knowing, and doing. According to Mkhize (2008), Ubuntu is more than just a statement about how important it is to be interdependent; it is a moral-philosophical framework that connects spiritual purity, fairness, and reciprocity to personhood.
Indeed, botho denotes more than merely facets of human or community connection. It represents the shared expression of  moral and ethical frameworks. These include   the ability to fully  see  and  fully recognise the dignity of each person in a shared cosmology (Nhlapo, 1995). In the context of settler colonialism, this Afrikan reclamation was and remains an act of resistance and even transgression.  Western and white South African therefore  researchers commit epistemic injustice when they misunderstand and reduce  these ideas to bumper stickers. This reduction is  accomplished by transacting these  concepts for liberal or corporate interests , thus extracting  them from their Black Consciousness context, and stripping their power.

'''Ubuntu and Afrikan Cosmologies'''

Both Ubuntu and Afrikan Cosmologies, which have radical and reclaimational aspects, need to be placed within the broader framework of Afrikan cosmologies.

* Hunhu of Shina, Zimbabwe: Hunhu stresses the importance of personhood  as intrinsically related to religion and community. It has deep roots in concepts like fairness and putting things back in their proper place when damage has occurred (Samkange & Samkange, 1980). Humans, their ancestors, the land, and the ecology are all interconnected through the concept of ukama (Shona), which means kinship. It links human wellbeing to ecological stewardship, which contradicts anthropocentric Western ontologies.
* Seriti (Sotho-Tswana): This word describes the vital force, aura, or spiritual essence of a person. In doing so, it establishes a connection between the cosmic harmony of land and community and the principles of morality and dignity.
* Ma'at (Kemet): According to Kemet, Ma'at stands for truth, cosmic justice, and harmony. Asante (1990) notes that it is one of the first African cosmologies of ethical order and that it aligns with the justice-oriented aspects of Ubuntu/Botho.
* Umunna (Igbo, Nigeria): The participatory ethical ideals and wide structures for family and community governance distinguish Umunna.

Ubuntu/Botho is not an isolated ideology and cannot be reduced to a communitarian slogan; this is demonstrated by the differences between the two cosmologies. Included in a collection of Afrikan ontologies, they stress the importance of relationships, spirituality, fairness, and extreme interdependence.

'''Plagiarism by South African academics of European and Western descent'''

The most widespread aggression  against Ubuntu/Botho is the appropriation and reinterpretation of these concepts by minority world  and white South African academics. The scholars in question take these ideas from their Afrikan backgrounds and modify them so they fit with liberal, frequently capitalist, objectives. Many white South African academics and European theorists have positioned themselves as "authorities" on Ubuntu, ignoring the work of African researchers (Metz, 2007; Broodryk, 2002; Gade, 2012).
This appropriation is demonstrated using three distinct methods:

1. Sanitisation: Ubuntu is rethought as a philosophy that prioritises peace and reconciliation above justice and resistance. According to Madlingozi (2017), the Truth and Reconciliation Commission (TRC) in South Africa used Ubuntu as a tool to encourage forgiveness without actually changing anything systemically, which maintained white supremacy.

2. Corporate branding, foreign diplomacy, and NGO discourse: Ubuntu is reimagined as "I am because you are" (Chigumadzi, 2018), with its radical roots being downplayed.

3. Decolonial Erasure: By privileging European interpretations , academic discourse obliterates African intellectual traditions and perpetuates colonial dynamics. This perpetuates the colonial dynamic where Europeans  and exogenous voices remain epistemic gatekeepers.

This is  ethically  indefensible. Because white South Africans and Europeans have a history of racial capitalism, colonial brutality, and dehumanisation, the ethical ideals of Ubuntu/Botho are somewhat alien to them, according to Panashe Chigumadzi (2018). She argues that they lack Botho—the humane disposition—that would ethically authorize them to theorise Ubuntu.

'''Ubuntu, Black Awareness, and Liberation Theology'''

To fully grasp Ubuntu/Botho's revolutionary potential, one must be familiar with the history of Afrikan liberation.

* '''Black Consciousness''' and the revival of African values were emphasised by Ben Khoapa (1972) as part of the fight to white supremacy, which pertains to Black consciousness. Because it promotes humanity beyond colonialism's constraints, this endeavour is in line with Ubuntu/Botho.
* '''Liberation Theology''': Black theology, according to James Cone (1970), should draw on the experiences of the oppressed. Because it establishes ethics in Afrikan life-worlds and collective existence, Ubuntu/Botho satisfies this criteria. This is supported by the expansive works of Motsoko Pheko (1985).
* '''Afrikan theology''', Tinyiko Maluleke (1997) challenges skewed philosophical and theological understandings of African concepts. He maintains unwaveringly that Afrikan epistemologies are not to be assimilated into Eurocentric frameworks but are instead to be acknowledged as wellsprings of knowledge that might revolutionise society.
* '''Decolonial Jurisprudence''': Tshepo Madlingozi (2017) shows how Ubuntu has been co-opted into South African jurisprudence to legitimate reconciliation without redistribution. He calls for a decolonial re-grounding that restores its justice-centred intent.
* '''Afrikan ontology''': Mogobe Bernard Ramose is one of Africa’s foremost contemporary philosophers, best known for his rigorous work on Ubuntu philosophy, Afrikan ontology, and decolonial thought. His work challenges the Eurocentrism of mainstream philosophy and calls for the recognition of Afrikan philosophy as a legitimate, autonomous epistemic tradition.

If taken as a whole, these theories strongly  suggest  that Ubuntu and Botho are not passive liberal ideologies, but rather revolutionary models of Afrikan identity, equality, and liberation.

Patriarchal distortions have also affected Ubuntu/Botho, which has been used to oppress or marginalised Afrikan women. The implementation of feminist and womanist initiatives has also taken place. Feminist and womanist scholars in Africa argue forcefully that these ideas can and should be repurposed for the liberation of women and communities.

'''Feminist and Womanist Interventions'''
* '''Mercy Amba Oduyoye (1995)''' notes that African communalism on occasion excludes women, she argues that the ethical foundations of this ideology might be reevaluated via a womanist perspective that prioritises equality and justice. Colonial authorities imposed gender norms, which distorted African peoples' perspectives . It is critical to deconstruct patriarchal interpretations imposed by missionary and colonial systems in order to recover Ubuntu/Botho.
* '''Amina Mama (2007)''' By highlighting the importance of feminist decolonial praxis, Mama ensures that women's voices are prioritised in the production of knowledge through the theorisation of African ideologies. After settler apartheid ended in South Africa, '''Pumla Gqola (2015)''' looked at how reconciliation and Ubuntu could lessen the effects of racism and sexism.
* '''Panashe Chigumadzi (2018)''' states that Ubuntu has deep roots in the legacy of gendered violence, according to. She contends that the difficulties experienced by Afrikan women are fundamental to being human and calls for a term redefinition to reflect this.

Instead of ignoring communal ethics, feminist and womanist readings of Ubuntu/Botho radicalise them, arguing that patriarchy, gendered violence, and the rejection of women's knowledge cannot coexist with genuine Botho.
Language is the bedrock of epistemic justice. As an example of how colonial languages distorted Afrikan ideas, consider the mistranslation of Ubuntu into "I am because you are." Mudimbe's The Invention of Africa (1988) shows how colonial knowledge systems reframed Afrikan ideas within European frameworks, decreasing their relevance.
According to Ng'weshemi (1997) and Ramathe (2005), linguistic integrity is crucial for the resurgence of Afrikan philosophy. Instead of trying to understand Ubuntu or Botho through oversimplified English expressions, one should delve into its etymological intricacy. African languages, according to Nhlanhla Mkhize (2008), have moral components that are difficult to translate into Eurocentric terms.

There is an inherent political component to etymology rectification. It acknowledges the Afrikan people as the legitimate custodians of their ideas and rejects colonial renaming. Ramose  contends that post-apartheid South Africa’s Truth and Reconciliation Commission (TRC) failed precisely because it invoked Ubuntu rhetorically while denying its structural imperatives. Forgiveness without restitution, he argues, is metaphysically incoherent. Ubuntu demands material, social, and spiritual repair

'''The Moral Indefensibility of Western Plagiarism and External  Thoughts'''

It is morally reprehensible for white South Africans or Europeans to claim leadership roles on Botho given the country's history of colonialism, apartheid, and ongoing systemic racism. According to Chigumadzi (2018), there is a notable lack of Botho in the histories of dehumanisation, land dispossession, and racial capitalism.
Epistemic colonialism persists when white research predominates in discussions about Ubuntu. In doing so, it perpetuates the cycle of violence that has long served to silence African voices in favour of those from Europe. Education, research, and epistemologies that are centred on Afrikan culture should be given top priority. Theoretically, the Afrikan people have an obligation to preserve Ubuntu/Botho because it is an integral part of their intellectual, cultural, and spiritual heritage.

'''The Ground-Breaking Rediscovery of Ubuntu/Botho'''

Ubuntu and Botho are not liberal slogans of interdependence. They are Afrikan philosophies rooted in justice, liberation, and radical cosmologies of personhood. To reclaim them is to resist the epistemic violence of mistranslation, appropriation, and whitewashing. By situating Ubuntu/Botho alongside Hunhu, Ukama, Seriti, Ma’at, and other Afrikan cosmologies, we see their shared orientation toward justice, community, and cosmic balance. By drawing from Black Consciousness, liberation theology, and Afrikan feminist traditions, we restore their radical content.
White appropriation must be named and rejected, and Afrikan voices must be re-centered as the rightful interpreters of their own epistemologies. Only then can Ubuntu/Botho live as liberatory, decolonial philosophies for Afrikan futures. Ubuntu/Botho shares a common emphasis on cosmic balance, justice, and community with other African cosmologies such as Hunhu, Ukama, Seriti, and Ma'at. We uphold the radical nature of liberation theology, Black Consciousness, and Afrikan feminist traditions by synthesising them.
African voices should be given priority as the genuine interpreters of their own epistemologies, whereas white appropriation must be acknowledged and rejected. Ubuntu and Botho may then stand alone as decolonial, liberatory ideas for Africa's future.

'''References'''

* Asante, M. (1990). Kemet, Afrocentricity and Knowledge. Trenton: Africa World Press.
* Broodryk, J. (2002). Ubuntu: Life Lessons from Africa. Pretoria: Ubuntu School of Philosophy.
* Chigumadzi, P. (2018). These Bones Will Rise Again. Johannesburg: Jonathan Ball.
* Cone, J. (1970). A Black Theology of Liberation. Philadelphia: Lippincott.
* Gade, C. (2012). What is Ubuntu? Different Interpretations among South Africans of African Descent. South African Journal of Philosophy, 31(3), 484–503.
* Khoapa, B. (1972). Black Review. Durban: Black Community Programmes.
* Madlingozi, T. (2017). Social Justice in a Time of Neo-Apartheid Constitutionalism: Critiquing the Anti-Black Economy of Recognition, Incorporation and Distribution. Stellenbosch Law Review, 28(1), 123–147.
* Maluleke, T. (1997). Half a Century of African Christian Theologies: Elements of the Emerging Agenda for the Twenty-First Century. Journal of Theology for Southern Africa, 99, 4–23.
* Metz, T. (2007). Ubuntu as a Moral Theory and Human Rights in South Africa. African Human Rights Law Journal, 7(2), 532–559.
* Mkhize, N. (2008). Ubuntu and Harmony: An African Approach to Morality and Ethics. In R. Nicolson (Ed.), Persons in Community: African Ethics in a Global Culture (pp. 35–44). Scottsville: UKZN Press.
* Mudimbe, V. Y. (1988). The Invention of Africa: Gnosis, Philosophy, and the Order of Knowledge. Bloomington: Indiana University Press.
* Nhlapo, T. (1995). African Customary Law in South Africa: Post-Apartheid and Living Law Perspectives. Cape Town: Juta.
* Ng’weshemi, H. (1997). Decolonizing African Theology. Reformed World, 47(1), 33–45.
* Oduyoye, M. A. (1995). Daughters of Anowa: African Women and Patriarchy. Maryknoll: Orbis Books.
* Oyewumi, O. (1997). The Invention of Women: Making an African Sense of Western Gender Discourses. Minneapolis: University of Minnesota Press.
* Ramose, M. B. (1999). African Philosophy through Ubuntu. Harare: Mond Books.
* Ramathe, M. (2005). African Renaissance and the Reclaiming of Indigenous Knowledge. Africa Insight, 35(2), 59–66.
* Samkange, S. & Samkange, T. (1980). Hunhuism or Ubuntuism: A Zimbabwe Indigenous Political Philosophy. Salisbury: Graham Publishing.
* Gqola, P. D. (2015). Rape: A South African Nightmare. Johannesburg: MF Books.