The erosion of African communal values: a reappraisal of the African Ubuntu philosophy

The paper, which exploits conceptual analysis techniques, interrogates an African notion of a ‘community’ as embodied in the ideas of ‘Umntu ngumntu ngabantu.’ The problem the article seeks to address is the erosion of community values. The study intends to explore the question: How can we retrieve the communal cultural values of tolerance, humanity, respect and some of common elements of our cultural treasures of Ubuntu that African communities used to be proud of? Using the philosophy of Ubuntu as a hermeneutic key, I argue that any member of a community whose personal life is guided by Ubuntu could be said to have embraced the core humanistic attributes of Ubuntu. These are being caring, humble, thoughtful, considerate, understanding, wise, generous, hospitable, socially mature, socially sensitive, virtuous, and blessed: character attributes that veer away from confrontation towards conciliation. The paper is based on a small scale survey, which exploited an open ended questionnaire in its data collection. Data revealed that despite major constraints such as poverty and scarcity of resources, crime, substance abuse and many others, family members are still willing to help and support each other. Finally, the study suggests that the values of Ubuntu, if consciously harnessed, can play a major unifying role in the process of harmonising the South African/African nation(s). Key words: Community, communalism, African humanity, African philosophy, Ubuntu

Issues of sexuality and relationships

Sexuality in the lives of people with intellectual disability is almost always conflated with sexual abuse, sexual behaviours, sexual knowledge and questions about capacity to “be” sexual. Rarely is sexuality discussed in a more holistic way that acknowledges pleasure, desire, identity and “self-authored” sexual expression. Writers like Michael Gill (2015) suggested this is due to sexual ableism which he defined as “the system of imbuing sexuality with determinations of qualification to be sexual based on criteria of ability, intellect, morality, physicality, appearance …” (p. 3). Through this lens, sexuality in the lives of people with intellectual disability is mediated by ideas about capacity and competence, assumptions of desirability and overshadowed by a discourse of risk and vulnerability. Foley (2017) reported that underpinning this discourse is a “paternalistic regime” whereby the sexual lives of people with intellectual disability are strongly surveilled, often by parents or other caregivers. He described this regime as being played out where people with intellectual disability, despite their chronological adulthood, “either must ask permission and/or are prevented by their parents from taking control over their social/sexual lives” (p. 6)