Searching for Ubuntu
Published by www.maatschapwij.nl, mid Jan 2025I travel to The Netherlands at least once a year to conduct leadership events, and it has become a kind of an annual pilgrimage for me. And along the way, there are many inspiring discoveries. Such as meaningful conversations, beautiful people, amazing hospitality and a deep appreciation of nature. Then there is Ubuntu. I hear many people referring to this in dialogues and leadership content. The word is commonly used. I see it in action often. Initially i found it puzzling, but marvelled how such a deeply ingrained Africanism has become so prevalent in corporate European circles.
For me, as a South African and living in rural regions, I consider Ubuntu to be within me. But I am a perpetual student of its principles. Principles of togetherness and community support that become a way of life and living. Principles that curated my own personal leadership and how I consciously choose to live on our blue planet.
So what does Ubuntu actually mean, and where is it from.
And perhaps more importantly, why is it relevant?
I would love to share these perceptions with you. To explain a little more about the concept of Ubuntu through the lens of an African, to take your understanding further. Or if this is the first time you are hearing of Ubuntu, then to introduce you to a remarkable story. One that transcends culture, distance or geography. One that unites us.
In southern African languages, the literal meaning of Ubuntu is "Umuntu ngumuntu ngabantu,” which translates as: “A person is a person through other people”. Or, “my humanity is connected to yours.”MY WELL-BEING AND DESTINY CANNOT BE SEPARATED FROM YOURS
Ubuntu is an ancient innate African understanding, way of life and inter-connection. These patterns of togetherness, humility and mutual co-operation are perhaps the most relevant social and environmental keystone in the world.
Alan McSmith
In short, Ubuntu is an ancient philosophy or way of inter-being that originated from Africa. If you consider that it is more likely than not that the human being evolved and emerged out of Africa, then I suggest that Ubuntu is as old as we are. As old as it gets. That the patterns and principles that define Ubuntu, those built on the foundation of community well-being and sharing of availability and resources, are part of our DNA. This suggests, that the concept of humanity or oneness, developed alongside. Ubuntu, therefore, is not a doctrine nor a belief system introduced by a person, tribe or political mantra. It holds no allegiance to any religion or agenda. It is totally inclusive. It is mine, it is yours and it is ours.
In the 1970s, the well known palaeontologist Margaret Mead spoke of a fossilised femur bone of an early human that was uncovered. It was about 10 000 yers old. What made the find stand out was the evidence of a healed break; the person had snapped his femur. A broken femur is indeed no small matter and is totally debilitating and potentially life threatening. Yet this early human had healed from the injury. The only way it could have been possible was for his/her tribe to adapt their lifestyle, to demonstrate compassion and care. Not to mention advanced medical knowledge. As Mead suggests, perhaps this is the earliest known example that alludes to our humanity and social care. Ubuntu origins, perhaps.
Ubuntu is embedded within us all
And as ancient communities and social systems began to form and develop, these principles became the building blocks of society. Foundations built on inclusiveness and embracing one another’s diversity. To achieve this, our ancestors would have required a high degree of empathy, compassion and togetherness.
Perhaps to summarise Ubuntu, the following analogy is most relevant: “If I have a cow and you have a cup, we can both drink milk”. Although a rather simplistic example, the psychological perception and exponential integration into society is enormous. It suggests that both of us can live in a space of abundance, appreciation and connection.
Perhaps this explains how many rural communities around the world have contentment and happiness close to the surface. Smiles and laughter bubble. This despite poverty, hunger or difficult lifestyles where often a privilege of choice is not available. Very few travellers to rural Africa are not overcome with inspiration, humility and perception change when experiencing this.
I see the opposite at times in Europe. Despite convenient and comfortable lifestyles, where the privilege of choice is readily available, smiles and laughter are perhaps guarded. There appears to be a space of scarcity where we never have enough and feel the urge to consume. Hence, a modern analogy of Ubuntu could be: “If I have a hamburger patty, and you have a bun, we both have half a hamburger”. This however, in modern context is problematic. Because I ‘invested’ meat, then my profit share should be more. And what’s more, why should I only have half a burger if I can have a whole? And what about the fries, sauce, cheese, salad and seasonings? This is a symptom of our compulsive consumption. This is not Ubuntu as we will both survive on half a burger. It is about perception change.
In rural African communities to this day, it is perfectly normal for people to accommodate and feed half-burgers to complete strangers. To open up their hearts, homes and livelihoods in the name of humanity. For they know, that at some point, perhaps when they themselves require the support the most, it will be reciprocated. It happens without asking, without favour and without any expectation of payment in return. Ubuntu is not a consideration or a choice. It just is. Its a beautiful, inspiring and deeply, deeply humbling process to witness or receive. Once you are a recipient, you naturally become a giver. It is just like that. Faith?
And these living patterns of Ubuntu became the foundation for every social system in the world. While Ubuntu may well have emerged from Africa, it is very much a global social keystone. These patterns that are still richly prevalent in all indigenous communities around the world who still live traditional lifestyles that connect them to the land. In modern societies however, with the emergence of commercialism, the principles have tragically eroded rapidly over time.
Nature is a keystone"We were taught by the ancient Africans that we are a part of God, as a little pebble is part of a great mountain. We did not regard ourselves as superior to the animals, the trees, the fish and the birds. We regarded ourselves as part of all these living things".
CREDO MUTWA (Zulu Sage)
For me, there was one constant throughout the hundreds of thousands of years through which Ubuntu would have emerged into our consciousness. An absolutely essential paradigm that perhaps, in a sense, underscores it all … that is the reverence for nature and our complete dependance on natural systems.
For our ancestors were all un-conscious conservationists. They understood the inherent importance of eco-system health and biodiversity. That the less you take, the less you need to return.
I speak a lot about my colleague and mentor, Bushman guide Cobra Kepile whilst in Europe. His story travels with me wherever I go. I recall an encounter with Cobra while on a walk in the Kalahari. It was a hot day and we were all thirsty. He stopped and proceeded to dig up a large tuber, known as bi. Mindful of the leaves, he slowly cut off some pieces of the tuber and demonstrated how to crush the flesh in my hand and let the juice run down my thumb into my mouth. It was incredibly gratifying, but what he did next was even more rejuvenating. Slowly, tenderly he replaced the tuber, buried it again, and almost as if in apology he gently sprinkled the rest of the moisture on top. He knew that some other traveller or animal may require the tuber again. It was not his to consume. This is temperance in action.
So this respect for nature is the centre pillar of the principles of Ubuntu. All indigenous cultures on earth, and the San Bushmen of the Kalahari are the oldest, live in reverence with her. They refer to the earth as mother. Something greater outside themselves to which they owe their existence.
With this is mind, let’s revisit the definition of uBuntu (“my humanity is connected to yours”) or alternatively “I am because we are.” If we acknowledge and articulate the centre pillar of nature, then something magical emerges in the meaning:
I am because we are, but only if the planet is
This, for me, speaks to the totality of Ubuntu. A code of living that suggests that I can only be the best possible version of myself, if you are the best possible version of yourself. Therefore we will inter-be. However, we can only do this if we look after the earth. Ecosystem health is the limiting factor, for without this, nothing can survive.
Nature and our fundamental connection with the wild is platformed and facilitated. For me, the well-being of nature cannot be separated from the well-being of our own selves. An understanding of ecological principles and a humbled relationship with them is the key. This is ecological humility. A totality that transcends all attempts to disrupt, challenge or commercialise the principles.
The great South African story that changed the world
Uncertainty in action
Ubuntu provides a roadmap with which to navigate through our changing landscapes, and can offer us all profound insights. Both personally and professionally. The value of Ubuntu perhaps then, could be best defined as UNCERTAINTY IN ACTION. The greatest proponent of Ubuntu the world has ever known was Nelson Mandela, who offered us the profundity of contemporary Ubuntu principles.
As well as the inherent capacity of Ubuntu to problem-solve with peace, dignity and purpose. The Truth and Reconciliation process of post-Apartheid South Africa was perhaps the single most important entity that provided the redemptive and forgiving space that my country so desperately required to heal. It was an immense privilege indeed to meet Mr Mandela in 1992.
Another incredibly important role-player was Archbishop Desmond Tutu, who spearheaded the Truth and Reconciliation Committee. As opposed to dwelling on the differences between peoples, he celebrated them. In Mr. Tutu’s words: We are different so that we can know our need of one another, for no-one is ultimately self sufficient.”
This process of dialogue, statesmanship and redemptive leadership was a leading initiative in world politics and conversation cultures. Very few human beings throughout the world did not sit up and take notice of this.
Ubuntu and beyond
Ubuntu is freely available. It has no copyright.
May I share a story of an encounter while in Amsterdam recently? A kind of clash of culture I suppose. I received a request for a keynote address on natural leadership to a group of executives. I was informed that the company incorporated a leadership model designed by a well known international consulting firm. So I researched the model in order to curate the content of my presentation. When I found information online there was a large bold COPYRIGHT notice to state that the content could not be used without prior permission. I fully understand the necessity to protect intellectual property, but wow, how anti-Ubuntu is this! That information intended to promote well-being, care and happiness had been commercialised! I had to pay to access it. Perhaps the need to co-create inspiration on behalf of a greater purpose IS the purpose?
For a moment, my eyes glazed over and my thoughts drifted back to Botswana and the great big nothing of the Makgadikgadi. To the Bushmen, the lion, the elephant, the antelope and the thirst. Here, Ubuntu is freely available. It costs nothing. The most relevant social/environmental keystone in the world has no copyright.
While Ubuntu certainly challenges the perceptions of modern leadership, its principles make so much sense. They can be described as the four pillars of society:
That a community is only as effective or successful as the levels of co-operation between the individuals that form them. That individuals still retain their personal identity and sovereignty in this process. That this mutual co-operation is of free will without any expectation in return Care of nature, the environment and ecological principles as part of this leadership is an absolute necessity.
For me, this gateway into humanity is central to a new way of modern leadership, where we still pay attention to traditional wisdom and influence of nature. To our indigenous intelligence. Despite its origins in Africa, it is not ‘of’ Africa but of the world. It invites us to take a U-turn and look back in time to navigate the future. The story of Ubuntu and our humanity is connected to the story of our own, so how can we know ourselves if we don’t know our stories?
Sceptics may say that Ubuntu doesn’t exist. That it is some vague wishful and romantic notion of days gone by. I disagree. Ubuntu is present all around us. Spend time in nature and it emerges magically.
As our societies developed into larger centres and modern commercial principles began to take hold, Ubuntu became a casualty. It is under serious threat by our modern values. So a crucial question remains: is it possible to ‘scale’ Ubuntu into our world of the future? For in a few generations time, our descendants will look back at our generation as being traditional. We need to be good ancestors, in other words.
Discovering Ubuntu in Nature
A sense of wonder of the natural world becomes your guide, and the respect for your companions becomes you direction
Wild time on trail invites you to explore the art of negotiation, discussion, well-being and compromise; perhaps the keystones of harmonious modern living. These principles are as deeply rooted in the earth of Africa as the tallest baobab tree is; alive, real and present.
Our Ubuntu Trail explores two worlds; the wild and the tamed. The inner and the outer. To come back home to wilderness and reconnect with the harmony it affords us. And to re-define the relevance of integrating these ancient principles in our modern lives. Its a trail of leadership and discovery.
Of empathetic ecological well-being, combined with, humility, consciousness and community support for one another, is essential to navigate the existential crises we are facing with grace, hope and healing. Campfire conversations are from the heart; they are about learning from deep listening. A sense of wonder of the natural world becomes your guide, and the respect for your companions becomes your direction. The trail is humbling and inspiring, and you can follow it anywhere in the world. This is old Africa, our motherland, our home.
Wrap up
For me, Ubuntu is the embodiment of natural leadership, and an acknowledgement that the human being is still fundamentally dependant with the laws of ecology and inter-connection. It's a way of connecting your African humanness to the humanness of others. Can my destiny, after all, be separated from yours?
My takeaway is this: Ubuntu is not something outside of us, it is a birthright. To be as human and authentic as possible in our lifetime. Actually, this is not even a right.
It is a responsibility.
Published by www.maatschapwij.nl, mid Jan 2025I travel to The Netherlands at least once a year to conduct leadership events, and it has become a kind of an annual pilgrimage for me. And along the way, there are many inspiring discoveries. Such as meaningful conversations, beautiful people, amazing hospitality and a deep appreciation of nature. Then there is Ubuntu. I hear many people referring to this in dialogues and leadership content. The word is commonly used. I see it in action often. Initially i found it puzzling, but marvelled how such a deeply ingrained Africanism has become so prevalent in corporate European circles.
For me, as a South African and living in rural regions, I consider Ubuntu to be within me. But I am a perpetual student of its principles. Principles of togetherness and community support that become a way of life and living. Principles that curated my own personal leadership and how I consciously choose to live on our blue planet.
So what does Ubuntu actually mean, and where is it from.
And perhaps more importantly, why is it relevant?
I would love to share these perceptions with you. To explain a little more about the concept of Ubuntu through the lens of an African, to take your understanding further. Or if this is the first time you are hearing of Ubuntu, then to introduce you to a remarkable story. One that transcends culture, distance or geography. One that unites us.
In southern African languages, the literal meaning of Ubuntu is "Umuntu ngumuntu ngabantu,” which translates as: “A person is a person through other people”. Or, “my humanity is connected to yours.”MY WELL-BEING AND DESTINY CANNOT BE SEPARATED FROM YOURS
Ubuntu is an ancient innate African understanding, way of life and inter-connection. These patterns of togetherness, humility and mutual co-operation are perhaps the most relevant social and environmental keystone in the world.
Alan McSmith
In short, Ubuntu is an ancient philosophy or way of inter-being that originated from Africa. If you consider that it is more likely than not that the human being evolved and emerged out of Africa, then I suggest that Ubuntu is as old as we are. As old as it gets. That the patterns and principles that define Ubuntu, those built on the foundation of community well-being and sharing of availability and resources, are part of our DNA. This suggests, that the concept of humanity or oneness, developed alongside. Ubuntu, therefore, is not a doctrine nor a belief system introduced by a person, tribe or political mantra. It holds no allegiance to any religion or agenda. It is totally inclusive. It is mine, it is yours and it is ours.
In the 1970s, the well known palaeontologist Margaret Mead spoke of a fossilised femur bone of an early human that was uncovered. It was about 10 000 yers old. What made the find stand out was the evidence of a healed break; the person had snapped his femur. A broken femur is indeed no small matter and is totally debilitating and potentially life threatening. Yet this early human had healed from the injury. The only way it could have been possible was for his/her tribe to adapt their lifestyle, to demonstrate compassion and care. Not to mention advanced medical knowledge. As Mead suggests, perhaps this is the earliest known example that alludes to our humanity and social care. Ubuntu origins, perhaps.
Ubuntu is embedded within us all
And as ancient communities and social systems began to form and develop, these principles became the building blocks of society. Foundations built on inclusiveness and embracing one another’s diversity. To achieve this, our ancestors would have required a high degree of empathy, compassion and togetherness.
Perhaps to summarise Ubuntu, the following analogy is most relevant: “If I have a cow and you have a cup, we can both drink milk”. Although a rather simplistic example, the psychological perception and exponential integration into society is enormous. It suggests that both of us can live in a space of abundance, appreciation and connection.
Perhaps this explains how many rural communities around the world have contentment and happiness close to the surface. Smiles and laughter bubble. This despite poverty, hunger or difficult lifestyles where often a privilege of choice is not available. Very few travellers to rural Africa are not overcome with inspiration, humility and perception change when experiencing this.
I see the opposite at times in Europe. Despite convenient and comfortable lifestyles, where the privilege of choice is readily available, smiles and laughter are perhaps guarded. There appears to be a space of scarcity where we never have enough and feel the urge to consume. Hence, a modern analogy of Ubuntu could be: “If I have a hamburger patty, and you have a bun, we both have half a hamburger”. This however, in modern context is problematic. Because I ‘invested’ meat, then my profit share should be more. And what’s more, why should I only have half a burger if I can have a whole? And what about the fries, sauce, cheese, salad and seasonings? This is a symptom of our compulsive consumption. This is not Ubuntu as we will both survive on half a burger. It is about perception change.
In rural African communities to this day, it is perfectly normal for people to accommodate and feed half-burgers to complete strangers. To open up their hearts, homes and livelihoods in the name of humanity. For they know, that at some point, perhaps when they themselves require the support the most, it will be reciprocated. It happens without asking, without favour and without any expectation of payment in return. Ubuntu is not a consideration or a choice. It just is. Its a beautiful, inspiring and deeply, deeply humbling process to witness or receive. Once you are a recipient, you naturally become a giver. It is just like that. Faith?
And these living patterns of Ubuntu became the foundation for every social system in the world. While Ubuntu may well have emerged from Africa, it is very much a global social keystone. These patterns that are still richly prevalent in all indigenous communities around the world who still live traditional lifestyles that connect them to the land. In modern societies however, with the emergence of commercialism, the principles have tragically eroded rapidly over time.
Nature is a keystone"We were taught by the ancient Africans that we are a part of God, as a little pebble is part of a great mountain. We did not regard ourselves as superior to the animals, the trees, the fish and the birds. We regarded ourselves as part of all these living things".
CREDO MUTWA (Zulu Sage)
For me, there was one constant throughout the hundreds of thousands of years through which Ubuntu would have emerged into our consciousness. An absolutely essential paradigm that perhaps, in a sense, underscores it all … that is the reverence for nature and our complete dependance on natural systems.
For our ancestors were all un-conscious conservationists. They understood the inherent importance of eco-system health and biodiversity. That the less you take, the less you need to return.
I speak a lot about my colleague and mentor, Bushman guide Cobra Kepile whilst in Europe. His story travels with me wherever I go. I recall an encounter with Cobra while on a walk in the Kalahari. It was a hot day and we were all thirsty. He stopped and proceeded to dig up a large tuber, known as bi. Mindful of the leaves, he slowly cut off some pieces of the tuber and demonstrated how to crush the flesh in my hand and let the juice run down my thumb into my mouth. It was incredibly gratifying, but what he did next was even more rejuvenating. Slowly, tenderly he replaced the tuber, buried it again, and almost as if in apology he gently sprinkled the rest of the moisture on top. He knew that some other traveller or animal may require the tuber again. It was not his to consume. This is temperance in action.
So this respect for nature is the centre pillar of the principles of Ubuntu. All indigenous cultures on earth, and the San Bushmen of the Kalahari are the oldest, live in reverence with her. They refer to the earth as mother. Something greater outside themselves to which they owe their existence.
With this is mind, let’s revisit the definition of uBuntu (“my humanity is connected to yours”) or alternatively “I am because we are.” If we acknowledge and articulate the centre pillar of nature, then something magical emerges in the meaning:
I am because we are, but only if the planet is
This, for me, speaks to the totality of Ubuntu. A code of living that suggests that I can only be the best possible version of myself, if you are the best possible version of yourself. Therefore we will inter-be. However, we can only do this if we look after the earth. Ecosystem health is the limiting factor, for without this, nothing can survive.
Nature and our fundamental connection with the wild is platformed and facilitated. For me, the well-being of nature cannot be separated from the well-being of our own selves. An understanding of ecological principles and a humbled relationship with them is the key. This is ecological humility. A totality that transcends all attempts to disrupt, challenge or commercialise the principles.
The great South African story that changed the world
Uncertainty in action
Ubuntu provides a roadmap with which to navigate through our changing landscapes, and can offer us all profound insights. Both personally and professionally. The value of Ubuntu perhaps then, could be best defined as UNCERTAINTY IN ACTION. The greatest proponent of Ubuntu the world has ever known was Nelson Mandela, who offered us the profundity of contemporary Ubuntu principles.
As well as the inherent capacity of Ubuntu to problem-solve with peace, dignity and purpose. The Truth and Reconciliation process of post-Apartheid South Africa was perhaps the single most important entity that provided the redemptive and forgiving space that my country so desperately required to heal. It was an immense privilege indeed to meet Mr Mandela in 1992.
Another incredibly important role-player was Archbishop Desmond Tutu, who spearheaded the Truth and Reconciliation Committee. As opposed to dwelling on the differences between peoples, he celebrated them. In Mr. Tutu’s words: We are different so that we can know our need of one another, for no-one is ultimately self sufficient.”
This process of dialogue, statesmanship and redemptive leadership was a leading initiative in world politics and conversation cultures. Very few human beings throughout the world did not sit up and take notice of this.
Ubuntu and beyond
Ubuntu is freely available. It has no copyright.
May I share a story of an encounter while in Amsterdam recently? A kind of clash of culture I suppose. I received a request for a keynote address on natural leadership to a group of executives. I was informed that the company incorporated a leadership model designed by a well known international consulting firm. So I researched the model in order to curate the content of my presentation. When I found information online there was a large bold COPYRIGHT notice to state that the content could not be used without prior permission. I fully understand the necessity to protect intellectual property, but wow, how anti-Ubuntu is this! That information intended to promote well-being, care and happiness had been commercialised! I had to pay to access it. Perhaps the need to co-create inspiration on behalf of a greater purpose IS the purpose?
For a moment, my eyes glazed over and my thoughts drifted back to Botswana and the great big nothing of the Makgadikgadi. To the Bushmen, the lion, the elephant, the antelope and the thirst. Here, Ubuntu is freely available. It costs nothing. The most relevant social/environmental keystone in the world has no copyright.
While Ubuntu certainly challenges the perceptions of modern leadership, its principles make so much sense. They can be described as the four pillars of society:
That a community is only as effective or successful as the levels of co-operation between the individuals that form them. That individuals still retain their personal identity and sovereignty in this process. That this mutual co-operation is of free will without any expectation in return Care of nature, the environment and ecological principles as part of this leadership is an absolute necessity.
For me, this gateway into humanity is central to a new way of modern leadership, where we still pay attention to traditional wisdom and influence of nature. To our indigenous intelligence. Despite its origins in Africa, it is not ‘of’ Africa but of the world. It invites us to take a U-turn and look back in time to navigate the future. The story of Ubuntu and our humanity is connected to the story of our own, so how can we know ourselves if we don’t know our stories?
Sceptics may say that Ubuntu doesn’t exist. That it is some vague wishful and romantic notion of days gone by. I disagree. Ubuntu is present all around us. Spend time in nature and it emerges magically.
As our societies developed into larger centres and modern commercial principles began to take hold, Ubuntu became a casualty. It is under serious threat by our modern values. So a crucial question remains: is it possible to ‘scale’ Ubuntu into our world of the future? For in a few generations time, our descendants will look back at our generation as being traditional. We need to be good ancestors, in other words.
Discovering Ubuntu in Nature
A sense of wonder of the natural world becomes your guide, and the respect for your companions becomes you direction
Wild time on trail invites you to explore the art of negotiation, discussion, well-being and compromise; perhaps the keystones of harmonious modern living. These principles are as deeply rooted in the earth of Africa as the tallest baobab tree is; alive, real and present.
Our Ubuntu Trail explores two worlds; the wild and the tamed. The inner and the outer. To come back home to wilderness and reconnect with the harmony it affords us. And to re-define the relevance of integrating these ancient principles in our modern lives. Its a trail of leadership and discovery.
Of empathetic ecological well-being, combined with, humility, consciousness and community support for one another, is essential to navigate the existential crises we are facing with grace, hope and healing. Campfire conversations are from the heart; they are about learning from deep listening. A sense of wonder of the natural world becomes your guide, and the respect for your companions becomes your direction. The trail is humbling and inspiring, and you can follow it anywhere in the world. This is old Africa, our motherland, our home.
Wrap up
For me, Ubuntu is the embodiment of natural leadership, and an acknowledgement that the human being is still fundamentally dependant with the laws of ecology and inter-connection. It's a way of connecting your African humanness to the humanness of others. Can my destiny, after all, be separated from yours?
My takeaway is this: Ubuntu is not something outside of us, it is a birthright. To be as human and authentic as possible in our lifetime. Actually, this is not even a right.
It is a responsibility.