Are Ubuntu and Omoluabi spirits still relevant for Africa?, By Babafemi A. Badejo

I have titled the first part of my Zimbabwean experience as: “A Quick Visit to Zimbabwe: My Case for Rekindling the Spirit of Ubuntu in Africa”. I got various reactions, including about the meaning of Ubuntu. Before writing the final version of the short memorable Stay in Zimbabwe that will be located in the rich history and beautiful nature, I decided to share an interesting exchange that arose from the first write-up, including using the opportunity to explain a bit on the meaning of Ubuntu.

For Madiba Nelson Mandela, Ubuntu represents “the deep understanding that we are human only through the humanity of others; that if we are going to do anything in this world, in equal measure because of the work and achievements of others”. In effect, individualism that many respect it in some cultures as the state of human nature is uncertain.

Some authors have defined Ubuntu more broadly by suggesting that it is an African humanism, philosophy, ethics and a worldview. Desmond Tutu, simply defined Ubuntu as “I participate, I share”. He used Ubuntu principles to guide South Africa’s reconciliation approach to apartheid-era crimes. For Tutu, “We are different so that we can understand each other’s needs, because no one can be self-sufficient… A self-sufficient person will be sub-human”.

A good illustration of Ubuntu is related to a piece I once read. A group of children ran a race. Some of them were neck and neck when they saw that one of them was far beyond. They all stopped, went back for the slower boy and all ran happily as fast as they could. Asked why he did it, he pointed out that the happiness he showed was better than someone running to take a price.

Apart from other reactions to various aspects of the story of getting a visa to Zimbabwe with a Nigerian passport, the reaction of a good friend to the first account of my visit was mysteriously about the word Ubuntu and so on. Unlike many who, in reaction, felt it was obvious to me with one promise to raise the experience with officials, I feel that I have to share the detailed exchange I had with Prof. Peter Fogam from the University of Lagos, Lagos (Unilag), to elicit, if possible, a debate that more about Ubuntu, especially if the concept is still relevant in Africa.

When I was completing my Ph.D in Political Science at the University of California, Los Angeles, (UCLA), I had to drag a lying Iranian into a small court. He hired a lawyer. I don’t think I need it, after all I am a new Doctor of Philosophy. The lawyer made mincemeat of me before the Judge. I still won, although on paper, received a restitution that was much less than I had expected. I guess the Judge was convinced by the fact that I had been defrauded in spite of the meeting of the Lawyer’s most objections with the objection of “hearsay” and the Judge agreed with him, most times. American courts are not like their Nigerian counterparts. It was a bit more relaxed, almost like being in Judge Judy’s court. No scary colonial wigs in the hot African sun, for example. Fela Anikulapo Kuti captures the situation best in his song: “Gentleman”, where he despises the African colonial mentality of suits and ties in the sweltering African heat every day.

I asked the Judge what the news meant. He responded in English which didn’t sit well with me. I looked and felt daft. But he decided for me because he had decided not to let a technicality obstruct justice. However, the Lawyer insisted on some stupid monthly payment arrangement that I did not have the capacity to oppose. In fact, I never got paid. With this experience, I realized that I did not study as a lawyer ready to claim to be. This was a major push for me. I went back to school to read law.

Prof. Fogam and I went a long way, he (along with the late Prof. Adedokun Adeyemi, Prof. Yemi Osinbajo, and others), was my teacher in my pursuit of a Bachelor of Laws degree at Unilag. Graduating with flying colors as they say in English, I proceeded to the Nigerian Law School and was called to the Nigerian Bar over 32 years ago. In addition, Prof. Fogam Ms. Bella Okagbue and Prof. Osinbajo accompanied Prof. Adeyemi to Somalia as part of the United Nations Operation in Somalia (UNOSOM II). As a result, we have been living together for nearly two years during UNOSOM II’s search for peace that has continually eluded Somalia.

The depth of exchange between Prof. Fogam and I on Pan-Africanism, I thought, needed further discussion, including by others, not only on “Ubuntu” but many philosophical and practical issues that should be useful for an African Renaissance, if there is one. as it still can.

As a good lawyer, Prof. Fogam, begins by challenging the use of the word – rekindle – in the title mentioned above. He indicated that he had two concerns about my writing. He wrote: “First of all, the word ‘rekindle’ means to revive. It presupposes that the spirit of Ubuntu has existed before in African countries. With respect, sir, it is wrong. The colonial history of Africa teaches that there is no such thing as a colonial territory that is necessary or should be “revived”. This is even more (and it is the second point) when you ask for the spirit of Ubuntu. Ubuntu is a term of South African origin that means “I am because of us” and translates in real life to mean “humanity to others”. Colonial history we are just against Nigerians v Ghanaians; Congolese v Cameroonians; Senegal v Gambians etc. where is the “humanity” that you are advocating to be ‘revived’?”

Prof Fogam felt it necessary to discuss it again another day. Of course, when I was young and all, including our humanity has not become commercial and the emphasis is “Omoluabi”, this can be the basis for some radio / television dialogue to exchange knowledge, educate, and build to policy. that can ameliorate the situation in Africa. The memories of the students who sponsored the educational exchange at the University are still fresh. Lecturers who have public spirit include names like personalities like: Dr. Tai Solarin, Dr. Bala Usman, Dr. Opeyemi Ola, Prof. Bade Onimode, Comerade Ola Oni, Dr. Akin Oyebode, Edwin Madunagu, Obarogie Ohonbamu, Funsho Akingbade. , Alao Aka Bashorin, Comerade Hassan Sunmonu, and of course, Gani Fawehinmi and others. They educate Nigerians on platforms provided by students and broadcast by public and private media dedicated to Nigeria which is better than today’s profit-oriented media houses that are ready to collect advertisements and “brown envelopes” from exploitative interests. In fact, a round table or seminar can be the main avenue for additional knowledge-sharing in the main poser by Prof. Fogam.

My response to my friend was to ask: “What makes Nigeria worry about apartheid in South Africa? What makes me willingly part with one month’s salary as part of my support for the decolonization and eradication of apartheid in South Africa? What made me take my 3-year-old daughter to demonstrate in front of the Bank of America every Friday morning while at UCLA with many other people of African descent, pushing for the divestment of America from South Africa? Tanzania and Zambia sacrificed a lot in terms of human and material costs. I conclude that we don’t have enough Ubuntu spirit. But we can certainly save a little of the dead or wake up the dead.

His response was very timely. He wrote: We should not upgrade our individual sympathies as shown for the human spirit that is not within us. After all, Ghanaians drove Nigerians and vice versa out of their country; even South Africans who risked your life and your daughter’s life in protest supporting him, look at what he is doing to Nigerians and other citizens of his country today. Prof. Why did he have to fly around South Africa before arriving in Harare? “Humanity” refers to human qualities; kindness; benevolence. It died in us together. We look at each other with contempt and suspicion and one is worse if you carry a Nigerian passport”.

My immediate response to my colleague’s important points is to acknowledge that he has raised valid points. However, I suggest that we try to rebuild if not rebuild humanity. How can I understand my conviction, I can’t explain it. I hope that we can all help towards such a business.

When sharing an exchange with Prof. Fogam, I bring the Yoruba term Omoluabi, which emphasizes a human role model who empathizes with others in society and the epitome of good character. Excellent character in society is based on integrity and hard work. There is no shortcut that does not care about what is left in society. It is the opposite of the egoistic self that the dog-eat-dog of Western competition orientation has foisted on us. Corruption is a curse for Omoluabi as it is for Ubuntu. Of course corruption kills and avoids Ubuntu and Omoluabi, because the most important value for Omoluabi – integrity – is always absent when there is corruption. Corruption is sadistic because it destroys so many lives in society even if the unselfish people seem to enjoy it.

Nelson Mandela’s Madiba and Archbishop Desmond Tutu’s views on Ubuntu are useful for clarification on the term. Of course, the effort to further explain the concept of Ubuntu should raise questions about the relevance of Ubuntu and Omoluabi with Africa today, which discards African virtues, values ​​and culture to achieve foreign values ​​and norms that are given as nature to all human beings. In Omoluabi, my son once asked if he should preach about the importance of being Omoluabi in the community to the kidnappers who confronted him with AK-47?

Babafemi A. Badejo, author of best-selling books on politics in Kenya, is a former Deputy Special Representative of the UN Secretary-General for Somalia, and is currently a Legal Practitioner and Professor of Political Science/International Relations, Chrisland University, Abeokuta.