EXAMINE THE IMPACT OF GLOBALISATION ON UBUNTU
Globalisation has generated a lot of controversy with regard to the rise of a global culture.
Western norms and practices are gradually being transported across the globe as the
acceptable way of behaviour. In view of this, the rich and dynamic African culture has been
diluted. This paper is therefore designed to outline and critically assess the influence of
Globalisation on African philosophy of Ubuntu. Since its conception and birth, Africa has
been a cultural cornucopia a rich harvest of indigenous traditions and culture that have
attracted several people around the world to witness the manifestation of such practices. It
must be said that the observance of tradition and culture and exploitation of their artefacts,
many of which come in the form of statements, beliefs, legends, and customs from generation
to generation have been the very definition of the African. This paper is designed to outline
and critically assess the influence of globalisation on ubuntu. The writer will look at cultural
decay, moral decay, technological advancement, Eurocentric legal systems and cultural
exchange as the chief vehicles to the erosion of Ubuntu in Africa. At a lesser extent, the paper
will also look at the advantages brought in by globalisation on Ubuntu like cultural exchange,
general knowledge exchange, technological advancement and improved health system.
Globalisation according to Akindele (1990) refers to the process of the intensification of
economic, political, social and cultural relations across international boundaries. He says that
globalisation is principally aimed at the transcendental homogenisation of political and socio-
economic theory across the globe. Cerry (1994) defines globalisation as the increase of trade
and investment due to the falling of barriers and the interdependence of countries. In specific
economic contexts, the term refers almost exclusively to the effects of trade, particularly
trade liberalisation or free trade. For the purpose of this discussion, globalisation can be
defined as an evolution which is systematically restructuring interactive phases among
nations by breaking down barriers in the areas of culture, commerce, communication and
several other fields of endeavour. Nziramasanga Commission in Muropa et al (2013) defines
Ubuntu as a concept that denotes a good human being, well behaved and morally upright
person. The Nziramasanga Commission goes on to observe that some of the characteristics of
ubuntu is that a person with ubuntu is a well rounded, respectable and respected human
being. Kwamwangamulu & Nkonko (1999) says that Ubuntu is difficult to define succinctly,
but could be best described as a community-based mindset in which the welfare of the group
is greater than the welfare of a single individual in the group.
Guillen (2001) asserts that globalisation on ubuntu provides a radically critical trend in
contemporary history, which puts Africa again in a disadvantageous position. Economic
powers are clearly the motor of this process. Ramose (1999) posits that the Bantu-speaking
people must remain open to collaborate with all human beings the world over, who are
determined to replace the deadly dogma of economic fundamentalism with another way of
thought which is oriented to the preservation of human life through sharing. Ramose sees the
concentration more on economic power than the human beings as too negative and one sided.
He says that he find it necessary to ask for a fundamental dialogue too, which takes place as a
struggle against the negative effects of globalisation by mobilising counter forces within this
process. Kwamwangamulu & Nkonko (1999) posits that the contradictory structure of
drawing and demolishing boundaries at the same time means also that unification goes
together with new ways of diversification. There is no other way than to strengthen the forces
of different cultures which hopefully can make it possible for them to participate in
globalisation in their own way. It is a tall order for Africa therefore to keep ubuntu pure under
such circumstances. Whether we like it or not the breaking of boundaries due to globalisation
will continue to soil ubuntu.
Pogge (2014) posits that the philosophy of human rights provides a more dialogical and more
effective starting point for the assessment and evaluation of globalisation on ubuntu. Every
continent has its own rights which are applicable to a particular group of people. The
emergence of human rights as global phenomena has negatively affected ubuntu as some of
the rights are turned to down play ubuntu. For instance the rights of children were not crafted
in a way to suit specific geographical set up. A parent is now regarded as equal with his or
her child. No one is above the other. Meaning to say that a parent can no longer whip his or
her child in line for any acts of indiscipline. In Africa a child is a child for all and is subject to
discipline by any older individual. In this contemporary world, that cannot be. If ever one
attempt to discipline another person’s child he gets arrested. Globalisation has ushered in a
new wave of behaviour which leaves the society with little power over the discipline of the
young. The universalising of human rights has precipitated the derailing the principles of
ubuntu.
Globalisation has made it possible for countries to open their doors for different things to
come. The way of life of a people constitutes their cultural values. Kwamwangamulu &
Nkonko (1999) asserts that any importation or transfer of technology simply implies the
importation and transfer of other country or countries cultural values into another country.
The culture of a people also includes their intellectual value, which involves the education of
such people. This is so because technology is intrinsically tied to the creative talent of the
people, which is a product of cognitive power of such a people. Africa was known for having
its own legal structures. By importing the Eurocentric type of legal system, African way of
dealing with disputes was compromised by the foreign way. This even promoted crime and
civil disputes among African people. Pogge (2014) posits that the African way of dealing
with legal issues was so deterrent but yet accommodative. For instance, the marriage
institution was regarded as an institution for the dedicated. Getting into the institution was
difficult. Getting out of it was more difficult. These were the principles of ubuntu.
Globalisation has seen the decadence of the legal systems which used to guide African people
for the legal systems which were imported to deal with the African ways of living. These
systems are so destructive that they precipitate promiscuity. Marriage is no longer revered as
it used to be. In the current set up there are laws which are readily available to usher people
into and out of a marriage.
Africans have been greatly affected, altered and in most cases completely eroded or wiped off
of their socio-cultural fibres. It is also through this pattern that the African traditional
education system has been replaced by western education. Cerry (1994) says that the western
education is meant to brain wash Africans and to regard their own system as void. By
introducing the western education, the westerners will be indoctrinating the African people
with their own way of perceiving issues. It is now illaudable that Africa is now finding its
feet on the world education system. The western education is not cognisant of moral values.
Its education system produces realistic individuals who are self centred, individuals who are
capitalistic minded which is against the African philosophy of ubuntu. Globalisation has
brought in distortions on African education system and the realigning of the education system
in universities through the study of African philosophy and thought and culture and heritage
modules in universities should be propagated if ubuntu is to be promoted.
Cerry (1994) articulates that the Internet plays pivotal role in globalisation as you can buy
and sell through the Internet without any physical contact with your client(s). This same
Internet and computer has helped to expose Africans, especially the youths to foreign cultural
influences. This has also impacted on the cognitive domain of Africans. For instance, most of
our youths now have unrestricted access to some websites like pornography, which contents
provoke a lot of ethical questions that is against the African notion of sex. This has led to a
high level of promiscuity that is prevalent in most African societies or countries such as
Nigeria, Cameroun, South Africa, Liberia, Ghana among others. Some youths are even
deciding to go for homosexuality due to continued access to the internet. Africans are also
becoming very lazy to work due to continued concentration on internet. Nyerere (1968)
remarks, “Mgeni siku mbili; siku ya tatu mpejembe’- or in English, ‘Treat your guest as a
guest for two days, on the third day give him a hoe!’” This expresses the notion of
ubuntu/unhu in African personhood or personal identity. One becomes a complete being by
virtue of one’s commitment to work/duty. This has also precipitated individuals to engage in
criminal activities as a way of living because they are no longer working. Technology has
also promulgated cyber crime which is against the principles of ubuntu. Technologically
initiated crime comes in divers ways be it fraud, Public Order and Security among many
other forms of crime. Computer graphics is also negatively affected families where
unfaithfulness is being tailor made through pictures and sent on the social media. Such
pictures would have just been grafted and the effects of such graphics will be disastrous to
society. From this explanation, it is evident that globalisation of technology has adversely
affected ubuntu. African people have lost their africanness because of technology.
Also, the African cultural dress sense has been greatly affected as a result of globalisation.
African women, mostly the young girls and ladies no longer see the “African wrapper” and
long gown as socially relevant. Guillen (2001) posits that African societies are replete with
fashion sense that is completely alien to Africa. Majority of African girls, ladies and women
do not have any wrapper, gown or skirt in their wardrobes. Rather, what is in vogue now are
trousers, mini-skirt, body-hug and other stylish and provocative dresses that barely cover the
girls, ladies and women. Nudity seems to be the order of the day as the Africa women seem
not to respect their nakedness any more. This has become an object of public eye. All these
are products of globalisation which are against ubuntu. This trend is not only exclusive of the
women, the male folk are also hit by this fashion bug. The young boys and men of Africa are
now striving to look more like girls and women as they now wear ear rings, braid and perm
their hairs with sagging trousers that present pictures of American prisoners. The worsening
trend of this erosion of ubuntu is its penetration into the church. Pogge (2014) posits that the
Pentecostal church has become a global means of killing African values. The churches on
Sunday now present a picture of clubs where all manner of provocative dresses are on parade
with the pastors wearing permed hairs and braids. The sermons now emphasises prosperity
and materialism that are coined with carefully selected capitalist language, and presented
with psychological drama. This has created moral dilemma among Africans, where holiness
and spiritual values are understood on the basis of material benefit and favour. The number of
miracles and favour from God is entirely dependent on one’s financial and material
contribution to the growth of the churches.
Globalisation has also brought with it cultural exchanges, with Africans going to other
countries for cultural exchange. It is what one sees and experiences which guide his or her
way of living. The cultural cannivals which Africa is becoming part of is fast changing the
culture of Africa. Some cultures of certain countries are so provocative to the African people.
Some cultures see no problem in walking on the streets half naked and such cultural
exchanges demean African cultural values.
Having said that, it will be untrue to assume that globalisation brought in negative effects to
ubuntu. Globalisation also brought in good flavours to ubuntu and will forever be cherished
although to a lesser extent. Kwamwangamalu & Nkonko (1999) articulate that some of the
good things are that a human mind is a characterised by the ego of wanted to learn new things
all the time. By globalisation, African people were priviledged to learn new things which
actually improved the concept of ubuntu. Laws that are not written are easily manipulated, so
by writing them down, they become transmittable to future generations undiluted unlike laws
which are not written down. Cultural exchange has also brought in income for Africans.
African tourism is actually anchored on the uniqueness of the African culture and this added
value to ubuntu. Technological advancement also placed Africa on the world map. There are
a lot of things that are cherished in Africa and without technology those things could have
remained dormant in Africa. Gobalisation also brought in an improved health system in
Africa. Africa’s health system was not very sound, it was guided by myths and some taboos
but such myths could not bring life but witnessed deaths of individuals.
In conclusion, globalisation negatively affected ubuntu, an African philosophy that gives
definition to the African people. This paper discussed the positive and negative effects of
globalisation on ubuntu. From the discussion it was discovered that the negative effects
outweighed the positive impacts. The paper looked at cultural decay, moral decay,
technological advancement, Eurocentric legal systems and cultural exchange as the chief
global vehicles for the erosion of Ubuntu in Africa.
REFERENCES
Akindele S.T. (1990) Colonialization and Economic Dependence: The case of Nigeria,
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Cerry P.G. (1994), The Dynamics of financial globalization technology, market Structure,
and policy response, Journal on Policy Sciences Vol 27, pp 317-342.
Guillen, M.F. (2001) Is Globalization Civilizing, Destructive or Feeble? A Critique of Five
Key Debates in the Social Science Literature”, Annual Review of Sociology 27.
Ramose, M.B. (1999). African Philosophy Through Ubuntu. Harare: Mond Books
Nyerere, J.K. (1968), Ujamaa Essays on Socialism. Dares Salaam: Oxford University Press.
Kwamwangamalu N.M. & Nkonko, M. (1999). Ubuntu in South Africa: a Sociolinguistic
Perspective to a Pan-African Concept. Critical Arts Journal, Vol.13, No. 2: 24-42
Pogge, T (2014) Severe Poverty as a Human Rights Violation, Oxford: Oxford University
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