In Southern Africa, one of the most widely spoken languages is isiZulu (language of the Zulu people). When amaZulu (Zulu people) greet, they say “Sawubona” (pronounced: sa-wu-bon- nah), with a soft ‘b’. It means ‘I see you’. This is based on the principles, values and philosophy of Ubuntu.
If human beings are truly ‘heart-wired’ to connect to each other as some neuroscientists claim, then part of the work of great coaches is to ignite this natural inherent capacity to connect. Coaches must then facilitate the process in which members of a team ‘find each other’ through the work of the team and the team leader within the organisational context.
It is fitting to end this section of the chapter by mentioning that:
“Despite the chaos of Africa itself (poverty, underdevelopment and the well-worn negative perceptions and narratives of underdevelopment and external exploitation), its philosophical tradition is a respectable one that brings a special perspective to issues of authority, integrity, efficacy and governance. This perspective is humaneness (Ubuntu)” (Khoza, 2011: 12).
The rest of the world needs to come back home to where humanity’s story began, in Africa. The Ubuntu team coaching model is one step towards bringing this to the forefront.
This can be summed up as follows from Goleman et al:
“…it is only when people talk about their feelings that they begin to uncover root causes of problems in the culture and the true sources of inspiration around them… Also, when people have authentic conversations about how they feel about their organization, there tends to be a very high level of agreement about what’s working and what’s not”. (Goleman et al, 2002: 257).
Business leaders and executives with vast international experience in leading teams, such as Rukuni (2009), have shared that all parts of the world have equally important contributions towards understanding how human beings organize their lives. There are well-known socio-cultural paradigms that dominate each region’s worldviews and inform how leaders organize and manage their teams.
The reference here is that I see you and all that you are, and what you represent. Additionally, it means that I recognize myself in you. I am connecting with you and yours as you are, and as you present yourself to me, and not according to what I have heard or been told about you. It is a powerful acknowledgement of the other as they are, and not as predetermined by any story given, read, or shared before the gift of encounter.
Delving into research on the origins of the philosophy, concept and practices of ubuntu is a futile exercise. Not only are there countless sources claiming ubuntu’s origins, there are numerous concepts and terms deemed to be similar or having emerged from descriptors of ubuntu. For purposes of this chapter, we will restrict our definitions and descriptions of ubuntu to the works of Bhengu (2006), Laka (2017), Rukuni (2007; 2009), and Ashby (2005).
Ubuntu has been described as a term originally describing the ancient Kemetic (ancient Egyptian) philosophy of Ma’at, which means “righteousness, order and balance, […] as well as a cosmic principle of order and harmony and a philosophy for attaining that order and harmony that leads to balance and divine peace” (Ashby, 2005: 23).
For me to become the best version of who I can ever become, there must be conducive circumstances that collude to create situations suitable for my success to come to pass. I fully depend and rely on others to become the best person I can be. Without fellow humans, I can never be fully who I can be. Essentially, this means I cannot be fully me when you cannot be fully you (or fully what you can be).
In the context of Western colonization of other parts of the world, and the resultant destruction of some traditions, that were replaced by imported paradigms and worldviews, there are ‘ways of being’ that were lost to all humanity. This is based on the understanding that when I stop, block or restrict another human being from being or becoming who they can fully be, I deny myself and all of humanity the gifts that can only come through that fellow human. I am not in any way knocking the great positive industrial contribution of powerful western nations here. There is always a trade-off with all forms of advancement.
There is no doubt that the spread and domination of the Western worldview of placing the individual over the collective literally robs humanity and the world of the valuable contribution of other worldviews and ways of being to the greater good.
Ubuntu is best explained by this quotation from one of South Africa’s leading theologians and political activists, Archbishop Emeritus of Cape Town, Desmond Tutu in this famous quote:
“Africans have a thing called Ubuntu. It is about the essence of being human. It is part of the gift that Africa is going to give to the world. It embraces hospitality, caring about others, being willing to go the extra mile for the sake of another. We believe that a person is a person through other persons; that my humanity is caught up and bound up in yours. When I dehumanize you, I inexorably dehumanize myself. The solitary human being is a contradiction in terms, and therefore, you seek to work for the common good because your humanity comes into its own in community, in belonging” (Archbishop Emeritus of Cape Town, Desmond Tutu, in 2995: quoted in Mbigi ‘The Spirit of African Leadership’, 2005: 67).
There are arguments that the Western worldviews and cultural paradigm as encapsulated in the well-known statement by the French Philosopher Rene Descarte’s in ‘I think therefore I am’ is responsible for the strongly individuated approach to life and relationships, which triggers selfishness and greed I some. This can be juxtaposed against the Asian cultural paradigm found in the statement ‘I am, because I improve’ (Rukuni, 2009: 165).
This is seen in the continuous innovation and improvement of Asian nations and their businesses, which have outstripped some western technological advancements. The African cultural paradigm comparable with the Western and Asian paradigms above can be found in the African philosophy of ubuntu, which means ‘I am because you are. You are because we are’.
One of my favourite writers and commentators on using Ubuntu in modern workplaces is Prof Vuyisile Msila from the University of South Africa (UNISA). At the time of writing this, he was professor and Head of the UNISA Institute for African Renaissance Studies. His book is titled “Ubuntu: Shaping the Current Workplace with African Wisdom” (2015).
Msila’s book is a masterclass pioneering work on how to apply the old principles and values of Ubuntu in modern workplaces. He outlines clearly HOW we can create more humane and productive workplaces by using Ubuntu principles. One of the values and principles that Msila highlights is the development of organisational cultures that are people-centred.
His motivation for adopting Ubuntu and focusing on people is that it inevitably results in developing and growing a positive team culture that achieves higher productivity and ensures employee engagement.
Msila says:
“Ubuntu and its principles based on humanising values should lead to people-centredness. People-centred approaches have the inclination to overcome selfishness, unethical behaviour, corruption and unfairness. When the focus is on everyone in the organisation, employees feel it is their responsibility to uplift the culture therein”. (Msila, 2015: 20).
Steve Biko, a South African activist murdered by the South African apartheid security forces, argued that “The (current) great powers of the world may have done wonders in giving the world an industrial and military look, but the greatest contribution still has to come from Africa – giving the world a more human face.” Steve Biko (from ‘I Write What I Like’, 1978).
Ubuntu is widely regarded as the quintessential human stance towards other humans and all creation, and one that will help humans build bridges across all damaging or destructive differences, perceived or real. Differences such as race, gender, culture, religion, age, sexual orientation, geography, and many others are mainly superficial and often taught and learned. They can be unlearned. It is when they direct impact the performance and workings of organisational teams that they become a major obstacle to business operations and efficiency.
“Ubuntu is a global phenomenon that is best understood experientially and in context. Africa is often regarded as the current custodian of Ubuntu as a result of how Ubuntu is expressed and lived in people who value the collective over the individual. We can all be better expressions of our common and inherent humaneness we are born with…” (Magadlela, Integral European Conference, 29 May 2020).
Rukuni stresses that today, “…most of the valuable knowledge that has been gathered and developed over centuries, is sitting there either forgotten (ignored) or melting away, because it was and is knowledge that so far has never passed through Western-style institutions” (Rukuni, 2007: 106).
It may sound inappropriate and rather self-serving to call Africa humanity’s home. Yet most recent and comprehensive archeological findings suggest that Africa is indeed humanity’s original home. It is across Africa that we find the most predominant and dare I say pristine forms of human connection and engagement. This, despite centuries of depletion and corrosion of the values-base of most ravaged communities.
Modern organisations stand to gain massively from adopting Ubuntu and bringing it to life in the boardroom, the meeting room, or open-plan shared space. COVID-19 may have put paid to some business practices such as the rather false strength-determining hand-shake. However, the role, value, and power of Ubuntu remains solid, and is likely to be strengthened as a way of being in the fast-changing post-COVID-19 workplace.
I believe that the current business context, especially individual and team coaching, are ready for Ubuntu approaches. The late former South African President, Nelson Mandela, in his Foreword to Reuel Khoza’s book Let Africa Lead (2005) says the following about Ubuntu, that:
“Humaneness does not weaken business. It strengthens it. It cements the relationships upon which teamwork and innovation must rest. It builds trust among employees, customers, and communities. Both teamwork and trust are seen as vital components of world-class enterprises today” (Mandela, in Khoza: 2005: xxviii – xxvix. 2nd edition).
Reuel Khoza, a well-known business leader in South Africa, has written several books about the value of human connection in business. In his book, ‘Let Africa Lead. Khoza says that “Ubuntu is essentially relational” (2005: 6). He maintains that in modern businesses, “Teamwork has replaced individual effort as the driving force of creativity in the workplace” (2005: 12).
Khoza adds that “The tacit understandings that grow in cross-functional teams have a lot in common with the community feeling prompted by Ubuntu” (Khoza: 2005: 12). Khoza concludes that
“The spirit of taking mutual responsibility for team actions leads to improved communication, ethical relationships, and enthusiasm for the task at hand. The community concept of leadership has the potential to transform top-down, command-style leadership into server-leadership… [where] leaders exert influence rather than issue commands” (Khoza, 2005: 13).
The second case study below is a brief one from a Human Capital team in a banking business in South Africa. One of the Bank’s values was Ubuntu, and they prided themselves on building successful teams in every department and creating conducive environments for high performance.
Ubuntu helps us transcend and see beyond any untruths about fellow humans whether these are carefully crafted, successfully spread, and well-learned over centuries of differentiation and separation. Yes, it is not a panacea for everything. It is powerful in opening our eyes and hearts to what really matters more than global dominance and exploitation.
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