UBUNTU IN MANAGEMENT PRATICES Empirical results from Tanzania and the design of a Ubuntu quick-scan instrument

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UBUNTU IN MANAGEMENT PRATICES

Empirical results from Tanzania and the design of a Ubuntu quick-scan

instrument

Author:

K.C.M Rijnen

Studentnumber:

1306111

University:

University of Groningen

Faculty:

Faculty of Economics and Business

Specialization:

Msc International Business and Management

Date:

December, 2007

City:

Groningen, the Netherlands

Supervision:

University of Groningen

Dr. BJW. Pennink

Prof. Dr. L. Karsten

Institute of Finance Management, Dar es Salaam

Suleiman R. Mohamed, Director IFM

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Preface

This master thesis research could not have been accomplished without the help of certain people, whom I like to thank here. First, I would like to thank dr. Mohamed, director of the institute of Finance Management, Dar Es Salaam, who gave me the opportunity to conduct research in Tanzania. He helped me build my research and was above all a very good host. Further I would like to thanks the helpful staff and students of the IFM and all my other Tanzanian friends who made me feel so welcome or in any other way inspired me during my stay. Tanzania has taken me off guard; the kindness and warmth of its people, its nature, by all it was an wonderful opportunity to conduct my master thesis research here.

Secondly, I would like to thank my supervisor Dr. Bart Jan Pennink, for his encouragement to do research at the African continent and his comments, feedbacks, support and patient during and after my stay in Tanzania. In this light, I Would alsolike to thank prof. Dr. Lucien Karsten, my second supervisor.

Thirdly, I would like to thank Mr. Acharya of the Royal Netherlands Embassy, who helped me in my time-consuming search for companies who were willing to cooperate.

The companies where I could drop my questionnaire and their employees who took the time to fill them in. Without their effort this thesis wouldn’t be the same.

Last but certainly not least I would like to thank my parents, my brother, sisters and friends for believing in me and their support during my stay in Tanzania and the writing of this thesis. Asante sana!

Ubuntu is a wonderful topic to do research at and to write about and I do hope that my devotion to this subject will make this a pleasant piece to read for anyone who is also interested in this subject.

Kees Rijnen,

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Management summary

All great ideas in science, politics and management have travelled from one country to another, and have been enriched by foreign influences. Europe, with Adam Smith, john Stuart Mill, Lev Tolstoy, Max Weber, Henri Fayol, Sigmund Freud, Kurt Lewin and many others, was the cradle for other management theories throughout the world.

It is said that Ubuntu is part of the gift that Africans will give the world, as of this the main research question of this thesis is whether the African philosophy of Ubuntu could be an improvement or renewal for management practices throughout the world these days?.

At the end of the last century, Ubuntu came forward as a viable management concept for the African continent. Since then many papers have been devoted to the subject of Ubuntu. Although this matter has been studied by several scholars (Broodryk, 2006; Mangaliso, 2001; Mbigi, 2005 etc) it is truly remarkable that no empirical results are available on this subject, so far. This paper contributed to the writings on Ubuntu by: the development a quick-scan instrument to measure the extent of ‘Ubuntu’ inside a corporation and most important this paper presented empirical results of Ubuntu in Tanzania.

The renewal of Ubuntu origins after the decolonization of Africa, which led to a greater recognition of the wide diversity of religions practising on its soil. The Europeans had imposed a vast array of extraneous values and norms on the African populations and the political changes after 1990 made way for a recognition of African systems of values and norms that had always underpinned large parts of the society. One of them is Ubuntu.

In the hands of academic philosophers, Ubuntu has become a key concept to evoke the unadulterated forms of African social life before the European conquest.

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However several scholars (Prinsloo, Broodryk et al) have argued that Ubuntu is not unique to one culture, because all people have this magic gift or sadly lack. Makhudu (1993) supports this view by saying that the qualities of Ubuntu or humanness exist in every person.

Ubuntu is seen as an important value of African culture that can form the basis of a management truly congruent with the peoples of Africa. Unfortunately, the philosophy has not been fully embraced in the workplace since its strategic advantages are not fully appreciated by managers.Proponents argue also that Ubuntu can be parlayed into the practice of management for competitive advantage not just but for Africa but universally.

Ubuntu implies a management approach emphasizing cooperation, cultural values, leadership, supportiveness community thinking and self-development between leader and followers. Based on this conceptual framework a quick scan instrument is designed to measure the extent to which Ubuntu is available in the company. The product of such a tool would be helpful in advising companies all over the world on which level of aggregation adjustment is needed to be on par with the, by that company stated, required level of Ubuntu.

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List of figures and tables

Figures.

Figure 2.1 Ken Wilber’s Four quadrants model 17

Figure 2.2 Martin Buber’s: I/Thou model 19

Figure 2.3 Conceptual model of Ubuntu 21

Figure 3.6 Nonaka's SECI Model 31

Figure 4.1 Conceptual model of Ubuntu in management practices 46

Tables.

Table 1 Competitive advantages from Ubuntu 38

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CHAPTER 1

AFRICAN MANAGEMENT PRACTICES IN THE WESTERN WORLD.

Ch. 1

African management practices in the

Western world

Ch. 2

African socialism and the

Ubuntu philsophy

Ch. 3

The uniqueness of Ubuntu as

A philosophy

Ch. 4

Ubuntu in management practices

Ch. 5

Measurement of Ubuntu level

analysis

Ch. 6

Empirical results from the

management

Ch. 7

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CHAPTER 1

AFRICAN MANAGEMENT PRACTICES IN THE WESTERN WORLD.

1.1 Introduction

At the end of the last century, Ubuntu came forward as a viable management concept for the African continent. Since then many papers have been devoted to the subject of Ubuntu. In some of the papers the suggestion was made that Ubuntu could also be feasible for management practices in the rest of the world. Although this matter has been studied by several scholars (Broodryk, 2006; Mangaliso, 2001; Mbigi, 2005 etc) it is truly remarkable that no empirical results are available on this subject, so far. This is in line with Jackson (2004) who concluded in his paper that: “much of the writing on Ubuntu is prescriptive and largely lacks research depth”.

This paper will contribute to the writings on Ubuntu by: firstly to examine Ubuntu in relationship to other theories and philosophies. Secondly to study the potential of Ubuntu as a concept for management practices throughout the world. Thirdly, a quick-scan instrument will be designed and tested to measure the extent of ‘Ubuntu’ inside a corporation and Fourthly (and most important) this paper will present empirical results of Ubuntu in Tanzania.

The research is divided in three parts. The first part, has a theoretical approach and covers three chapters. It will give insight in the Ubuntu philosophy in general, its origin, its uniqueness (in relation to other theories and philosophies), and eventually in its usefulness in business practices today as philosophy and a management tool. The second part of the thesis contains the empirical part of the research and provides the design of a basic tool for the measurement of the Ubuntu level in today’s business practices of the firm and the empirical results from three Tanzanian companies were the instrument was tested.

The third and last part of this research contains the final conclusions and recommendations for future research.

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1.2 African management practices in the western world.

All great ideas in science, politics and management have travelled from one country to another, and have been enriched by foreign influences. Europe, with Adam Smith, john Stuart Mill, Lev Tolstoy, Max Weber, Henri Fayol, Sigmund Freud, Kurt Lewin and many others, was the cradle for other management theories throughout the world. Is the African philosophy of Ubuntu an improvement or renewal for management practices throughout the world these days?

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CHAPTER 2

AFRICAN SOCIALISM AND THE UBUNTU PHILOSOPHY

Ch. 1

African management practices in the

Western world

Ch. 2

African socialism and the

Ubuntu philosophy

Ch. 3

The uniqueness of Ubuntu as

A philosophy

Ch. 4

Ubuntu in management practices

Ch. 5

Measurement of Ubuntu level

analysis

Ch. 6

Empirical results from the

management

Ch. 7

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CHAPTER 2

AFRICAN SOCIALISM AND THE UBUNTU PHILOSOPHY

This chapter, the foundation for the theoretical part of the research, will introduce the concept of Ubuntu. First we will take a closer look at the decolonization of Africa which led to urge for an approach based on ancient norms and values. Second, an in-depth literature research on the Ubuntu philosophy will be presented together with a conceptual model. A short summary will end this chapter.

2.2 Post apartheid: African socialism

The decolonization of Africa led to a greater acknowledgement to the variety of religions and other traditions practising on its continent. The Europeans had forced a wide range of opposing values and norms on the African continent and finally at the end of the colonial period in 1990 it made way for a recognition of an African system of values and norms that had always underpinned large parts of the society. (Sibusiso Ndebele1_{& Mbigi, 1997)}

Neyere (1964) states that this new form of socialism was an attempt to re-establish the African pre-colonial way of life, but in a more modernized way. This, new form of socialism, as mentioned by Neyere, is better known in literature as: African socialism. It entails the belief that contemporary, political, economic and cultural development of Africa is dependent on the rehabilitation, reactivation and modernization of pre-colonial communalism which imparted to the continent in a unique humanity based on classless and conflict-resolving communal relations. While this unique philosophy was replaced during the colonial period by the opposing western individualism and materialism it never died, according to Nyerere (1964). The Swahili word ‘Umjaa’ (family hood) entails the Tanzanian challenge at building socialism from the foundations of the African past. It is seeks to build a happy society on the basis of the exploitation of man by man; it is equally opposed to doctrinaire socialism, which seeks to build its happy society on the conflict between man and man (Nyerere, 1967).

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security regardless of their station in life. He refers to universal charity which characterised our societies and to African’s thought processes and cosmological, ideas which regard man, not as a social means, but as an end and entity in society. He argues further that these basic tenets of socialism are universal.

President Thabo Mbeki, president of South Africa since 1999 said: “All of us have consistently urged that we use this diversity as a strength to unite our people”. But within this diversity, he said, there are dominant values that bind communities together and ensure social cohesion. These values drive communities to act in solidarity with the weak and the poor, and help community members behave in a particular way for the common good. "Many of us have been brought up to uphold values based on this old African adage. Through this socialism many Africans have ensured that our families and communities are grounded on the value system" 2_.

According to Mangaliso (2001) Ubuntu is: “one of the African systems of values and norms that had always underpinned large parts of the society. This value system is now generally seen as a backbone of the new South Africa, a unifying philosophy in a society divided and ravaged by apartheid.” Nyere (1964) states that this philosophy of Ubuntu is related to African socialism

.

Nabudere (2005)3_{states that this revival of African socialism and the related philosophy of} Ubuntu is important for the people of Africa because it provides them with a sense of self-identity, self-respect and achievement. It would enable Africans to deal with their problems in a positive manner by drawing on the humanistic values they have inherited and perpetuated throughout their history. Nabudere contributes further that trough their conscious application Africans could make a contribution of these values to the rest of the world. However, according to Masolo (1994): “it must be stressed that talking about African philosophy does not mean essentialising the African experience as being unique and valid outside actual lived experiences and histories. African philosophy in its current form is about a resistance to the Western philosophical discourse that denies Africa its contribution to world knowledge and civilisation.”

2_{President, Thabo Mbeki, on the occasion of the Heritage Day celebrations, Taung, North West Province 24}

September 2005.

3_{In Professor Dani W. Nabudere’s e-book: Ubuntu Philosophy.Memory and Reconciliation}

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“In the hands of academic philosophers, ‘ubuntu’ has become a key concept to evoke the unadulterated forms of African social life before the European conques”t (van Binsbergen )

2.3 Ubuntu philosophy.

Over the past twenty years, ‘Ubuntu’ (a word from the Nguni language family, which comprises Zulu, Xhosa, Swati, and Ndebele) and the equivalent Shona word ‘hunhu’ have been explored as useful philosophical concepts in the context of majority rule in South Africa and Zimbabwe. The world-view (in other words the values, beliefs, and images) of pre-colonial Africa is claimed to survive today, more or less, in remote villages and intimate kin relationships, and to constitute an inspiring blue-print for the present and future of social, economic and political life in urban and modern environments, at the very centres of the economy and the political system. It is thus that ‘ubuntu/ hunhu’ also serves as a concept in management ideologies in the transitional stages of post-apartheid (van Binsbergen, 2002 ) The noun ubuntu (Nguni) means 'Humanity', or 'Humanness'.

Mangaliso (2001:24) defined Ubuntu as “humaneness; a pervasive spirit of caring and community, harmony and hospitality, respect and responsiveness, that individuals and groups display for one another. Ubuntu is the foundation for the basic values that manifest themselves in the ways African people think and behave towards each other and everyone else they encounter.”

De Tejada4_{, who studied the subject of Ubuntu in some depth, has argued that “the Ubuntu} philosophy is practised by Africans in most parts of the continent, especially in those regions stretching from the Nubian desert to the Cape of Good Hope and from Senegal to Zanzibar”.

Archbishop, Desmond Tutu of South Africa5_{, states that: “Africans have this thing called} Ubuntu... the essence of being human. It is part of the gift that Africans will give the world. It embraces hospitality, caring about others, willing to go the extra mile for the sake of others. We believe a person is person through another person. that my humanity is caught up, bound up and inextricable in yours. When I dehumanise you I inexorably dehumanise myself. The solitary individual is a contradiction in terms and, therefore, you seek to work for the common good because your humanity comes into its own community, in belonging.”

4_{In Dani W. Nabudere’s e-book: Ubuntu Philosophy.Memory and Reconciliation (www.grandslacs.net)}

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Nelson Mandela explains the philosophy of Ubuntu as follow; “In the old days when we’re young, a traveller would stop at a village and once he stopped he didn’t had to ask for food or water once he stops the people give him food at the table. That is one aspect of ubuntu, but it will have various aspects; respect helpfulness, caring, community sharing, trust and usefulness. Ubuntu does not mean that people should not address themselves, the question therefore is; are you going to do so in order to enable the community around you to be able to improve? These are the important things in life and one can do that you’ve done something very important, that will be appreciated.”6

Delani Mthembu states (in Lessem & Nussbaum Sawubona, 1996) that Ubuntu can be seen as the key to all African values and involves collective personhood and collective morality.

Ramose in his book: African Philosophy through Ubuntu (1999) argues that Ubuntu is at the root of African philosophy and being. He states that the African tree of knowledge stems from the Ubuntu philosophy. According to him, Ubuntu is a ‘wellspring’ that flows within African being and epistemology in which the two aspects Ubu and ntu constitute a ‘wholeness’ and ‘oneness’. Thus Ubuntu expresses the generality and oneness of being human. Thus Ubuntu cannot be fragmented because it is continuous and always in motion.

It is essential for a complete and better understanding of the Ubuntu philosophy to have a closer look at what for example Professor Ramose meant with the wholeness and oneness that Ubuntu represents or as archbishop Desmond Tatu describes: ‘the solitary individual is a contradiction in terms: when I dehumanise you I inexorably dehumanise myself’. Here for, in the following paragraphs, we will take a closer look at Ubuntu in light of Ken Wilber’s four quadrants framework and the I and Thou framework of Martin Buber. Ken Wilber is chosen because he is known as ‘the world foremost integral philosopher’ (Palmer in Wilber, 2004), Buber due to his groundbreaking work on human relationships.

The choice for (these) two Western philosophers is not only based on their work which is widely accepted and highly regarded by scholar all over the world, but more important it is interesting to see whether the African concept of Ubuntu, of which scholars acclaim that it has universal validity, could be applied to western theories. It is due to this, that the two scholars can add a great deal of value to the Ubuntu discussion.

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2.4 Ken Wilber’s Four Quadrants

“Subjectivist theorists and theologians begin not with quantifiable observations (like the objectivist), but with the immediacy of consciousness itself” (Snyman 2002:85).

Wilber’s integral philosophy seeks to acquire hermeneutic value from holding both approaches, that of the subjectivist as well as that of objectivist, in a dialectic tension. Wilber’s theory, would speak of consciousness not only in terms of the individual but of the holon i.e., the part / whole.

Wilber’s model describes four primary existential realms: the interior, the exterior, the individual and the social, also named Intentional, Behavioural, Cultural and Social (Wilber 1997:4). The following diagram gives a pictorial representation of this view.

Figure 2.1 Ken Wilber’s four quadrants model.

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Forster (2006) describes how the African relational ontological approach (Ubuntu) overcomes this dualism of self and other, and internal and external self. She states that your true identity is not just how you feel or experience yourself to be (Upper Left quadrant/ Individual Interior), neither it is entirely who you say that you are (Upper Right quadrant/ Individual Exterior), or how you observe yourself to be in your context and surroundings ( Lower Right/ Collective Exterior), or how you see yourself fitting into the culture and mindset of your community and context (Lower Left/ Individual Interior). Rather, the truest form of your identity is made up of subjective experience of yourself (emotion, memory, impulse and perceptions of self), objective validations from others (in terms of there individual exterior that is observed, such as normal neurological functioning, race, gender, age and appearance. In terms of the collective exterior elements such as geographical location, functional role in a larger society, family relationships and intersubjective indicators of identity (shared cultural and social identity, value systems, cultural and social expectations).

The African relational ontology overcomes many of the pitfalls of being a purely subjective or objective approach to individual identity by emphasising the importance of the instersubjective elements of being-in-relation-to-others. As such it is a truly all quadrant, all level approach to identity; it is not purely the individual, but also the community that shapes the identity of the individual (Forster, 2006)

Wilber states “that the individual and the social are not two different coins, one being of higher currency than the other, but rather the heads and tails of the same coin at every currency” (Wilber, 1995). Both give individually shape to the other both equally dependent upon the other.

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2.5 Martin Buber I-thou model

Martin Buber developed a philosophy of dialogue, in his essay Ich un Du (1923)7_{, that views} human existence in two fundamentally different kinds of relationships: It and Thou. An

I-It relationship is the normal everyday relation of a human being towards the things

surrounding her. Fellow human beings may also be treated as It’s, from a distance, as parts of the environment. An I-Thou relationship, however, is one into which a human being enters with her innermost and whole being, yielding genuine encounters and dialogues. I-Thou meetings are in Buber's eyes reflections of the human meeting with God

(Forster 2006) applied Ubuntu to Martin Buber’s I - Thou model, he states that one would be able to show that in the African worldview it is neither the ‘I’ (individual) nor the ‘Thou’ (community) that takes ontological primacy. Rather the ontological primacy is focused on the hyphen, the ‘between’, of the I – Thou

Forster (2006) concludes that “The African concept of a person as wholeness does not deny human individuality as an ontological fact, as an analytic finitude, but ascribes ontological primacy to the community through which the human individual comes to know both themselves and the world around them”

Figure 2.2 Martin Buber I/Thou model.

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2.6 Collective Fingers theory/ Conceptual model

Mbigi (1997) has extracted five key social values of Ubuntu to create a conceptual framework, the collective five fingers theory: ‘The principle behind the collective fingers theory can best be explained by the African proverb’s thumb, although it is strong, cannot kill aphids on its own. It would require the collective cooperation of other fingers’ (Mbigi & Maree, 1995). Due to this the collective five fingers theory also represents a beautiful metaphor for the conclusion Forster (2006) made based on Buber’s I-Thou model; that the African concept of a person as wholeness does not deny human individuality as an ontological fact, as an analytic finitude, but ascribes ontological primacy to the community through which the human individual comes to know both themselves and the world around them” Or as Wilber stated their both equally important. The lesson in this proverb is two-fold. Firstly the fingers can be seen as individual persons who act together in a communal manner to accomplish a certain goal. Secondly the fingers represent key values that are essential to form and maintain a shared culture. Mbigi argues further that the five key values are survival, solidarity spirit, compassion, respect and dignity. Edwards, Makunga, Ngcobo and Dhlomo (2004) conclude that these values have always been part and parcel of the African culture.

Survival

‘Survival is the heart of Ubuntu and could best be described as the ability to live and exist in spite of difficulties’ (Poovan, du Toit and Engelbrecht, 2006) It is based on survival trough ‘brotherly’ care instead of individual self reliance and results in a collective psyche.

Solidarity spirit

Is directly related to survival and means that personal interest becomes less important than community needs. Or as Mkize (cited in Nussbaum, 2003:3) states: ‘ it comprises the African view of personhood that denies that a person can solely be described in terms of the psychical and psychological properties. It is with reference to the community that a person is defined’

Compassion

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Respect

Another key social value and in general refers to an ‘objective, unbiased consideration and regard for rights, values and property according to Yukl (as cited in Poovan, du Toit et al. 2006)

Dignity

From the childhood, African learn that behaviour towards those in authority, such as the king, the elders and other members of the community, should always be respectful and these members of society become dignified trough respect (Poovan, du Toit and Engelbrecht, 2006). In their paper, Poovan et. al also, cite Bekker (2006) who states that respect and dignity are considered one of the building blocks of African culture.

These five values constitute the African value system of Ubuntu according to Mbigi (1997) and based on this theory a conceptual model is build for Ubuntu:

SURVIVAL SOLIDARITY SPIRIT COMPASSION UBUNTU RESPECT DIGNITY

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2.7 Conclusion.

In the hands of academic philosophers ‘Ubuntu’ has become a key concept to bring to mind the pure forms of African social life before the European conquest.

Ubuntu is rooted in ancient values and beliefs and survived during the colonisation of the African continent. Today these old practices are reviving as a new form of African socialism. Ubuntu can be defined as "humaneness”; a pervasive spirit of caring and community, harmony and hospitality, respect and responsiveness, that individuals and groups display for one another. Ubuntu is the foundation for the basic values that manifest themselves in the ways African people think and behave towards each other and everyone else they encounter." Applied to Buber model of I/thou and Wilber’s four quadrants model we see that Ubuntu can be placed between the individual and the community.

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CHAPTER 3

THE UNIQUENESS OF UBUNTU AS A PHILOSOPHY

Ch. 1

African management practices in the

Western world

Ch. 2

Ubuntu philsophy

Ch. 3

The uniqueness of Ubuntu as

A philosophy

Ch. 4

Ubuntu in management practices

Ch. 5

Measurement of Ubuntu level

analysis

Ch. 6

Empirical results from the

management

Ch. 7

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CHAPTER 3

THE UNIQUENESS OF UBUNTU AS A PHILOSOPHY

3.1 Introduction.

President Mbeki stressed earlier that quite a lot of African groups, such as the Afrikaner, Indian and Jewish communities, had value systems comparable with Ubuntu. This chapter will address the question whether or not the Ubuntu philosophy really unique is from a worldwide point of view. At the end of the chapter a short summary will be given..

3.2 What is unique?

Broodryk (1996) researched whether Ubuntu principles could be found in any other -isms, of which he listed the following: Communism, Marxism, Communalism, Capitalism, Liberalism and Conservatism. After describing the underlying characteristics of each of these ideologies Broodryk stated: that “If `unique' means unusual, incomparable or extra-ordinary (as described in the oxford dictionary, 2001), then Ubuntu is not unique to one culture, for all people have this magic gift or sadly lack it. In some of us, these qualities exist". Makhudu (1993) supports this view by saying that the qualities of Ubuntu or humanness exist in every person, though he emphasizes that these qualities are not inborn but are rather acquired through socialization.

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to Africa. He states that Ubuntu may be different from other ideologies on the aspect of humanism. According to Broodryk, this humanism appears to be more intense than humanistic approaches in other ideologies., Kamwangamalu (1999) states that it seems that Broodryk distinguishes Ubuntu and humanism. Broodryk sees Ubuntu as an ideology of which humanism is just an aspect. Kamwangamalu writes however, that Ubuntu can be encoded in English as humanism. Put differently, Ubuntu means humanism, the art of being human. Therefore, trying to separate the two, as Broodryk does, is misleading and can create confusion (Kamwangamalu 1999)

3.3 Similar philosophies around the world.

In the following paragraphs several philosophies, throughout the world are described which have comparable characteristics with those of Ubuntu. In the following order Russia, Latin America, Asia (China and Japan) and the Western world.

3.4 Russia “Obschina”.

Olga Yurkisvska (2002) analyses the idea of Ubuntu through the philosophy of Russian obschina (the traditional peasant community). ‘The Obschina was known as a harmonious social organisation devoid of conflicts, a form of true fellowship, a "true unity" based on the common use of land, mutual agreement, community of religion, tradition, and custom that precluded both self-willed individualism and its restraint by coercion. It was seen as the new democracy because only decisions that are reached unanimously (Vsem Mirom) are truly democratic and binding upon the conscience of the individual. This way of life which was ‘uniquely Russian’

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Some important values of Obschina are: the traditional consciousness of communal land-ownership, collective consciousness with its traditional values of mutual help, reciprocity and empathy.

Compared to the Five fingers theory, presented in chapter two, we see that survival can be linked to the communal land ownership, solidarity spirit with the collective consciousness, compassion to the mutual help and respect and dignity to the traditional values, reciprocity and empathy.

3.5 Latin America.

Oliver (1998) writes that: “.The late twentieth century reveals that it is possible to speak of both ’Latin American philosophy’ and ’philosophy in Latin America’. Some areas of philosophical research imbued with regional and cosmopolitan appeal are cultural identity, feminist thought, liberation philosophy, marginality and Marxist thought in Latin America. Many of these areas are intensely affianced with Latin American realities in historical context. Rather than blindly adopting canonical Western philosophical paradigms, writers in these traditions seek to broaden the definition of what is human by convincingly articulating and incorporating Latin American experience and values into both the crucial discourses of philosophy and the pressing themes of the modern world.

Marxist philosophy has been and most likely will continue to be important in Latin America to a certain extent because of ongoing problems of economic disparities. Marxism is the political philosophy based on the work of Karl Marx and Friedrich Engels and main concerns are retributive justice, human rights and issues of power and truth collective consciousness, as well as the idea that Marxist theory more precisely describes reality (Oliver, 1998) Despite the collapse of the Soviet Union, for many the Cuban Revolution of 1959 is still idealized because it continues to threaten the USA as a ‘monster’ to the north, while advancing the notion of a supportive, equal and responsible community.

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Some important values of Marxism are: community thinking, equality, supportive, traditional values.

Compared to the Five fingers theory, presented in chapter two, we see that survival and solidarity spirit can be linked to the communal thinking and collective consciousness that is shown in Marxist philosophy. Compassion can be linked to the supportive attitude and respect to the traditional values of Marxism.

Some argue that the Brazilian theory of Jeitinho has similarities with that of Ubuntu. “Jeitinho is the Brazilian way of resolving things. Brazilians use the expression dar um Jeito which means to find a way, to fix something or a situation or to work things out” (www.gringoes.com). It may seem to be similar, due to description above, but in fact is a system based on short term success and implies acceptance of the unfair advantages given to those individuals who know how to bypass the system or to gain speedy treatment, especially when payoffs are involved (Levine, R.M. 1997)

3.6 Asia: ‘Guanxi’, ‘Uchi’ and ‘Kyosei’.

China: Guanxi.

Guanxi is a central concept in Chinese society and describes, in part, a personal connection between two people in which one is able to ask another to perform a favor or service. It could also be a network of contacts, which an individual can call upon when something needs to be done, and through which he or she can exert influence on behalf of another. It can also describe a state of general understanding between two people: "he/she is aware of my wants/needs and will take that into account when deciding her/his course of future actions which concern or could concern me". Jacobs (1982): divides three subtypes depending on the social bases upon which Guanxi is built: family ties (kinship), familiar persons (e.g. former classmates and colleagues), and strangers (with or without common demographic attributes). In Chinese societies, where Guanxi is generally so important, the dynamic to keep a continuous Guanxi is the mutual interest people can get from their Guanxi and avoidance of being selfish (Luo, 1997; Xin and Pearce, 1996; Chen, Chen and Meindl, 1998).

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the nature of the relationship between individuals who are related to one another. These bonds charaterize the solidifying psychological and social ties that hold together families and groups.

Closely related concepts of Guanxi include that of ganqing, a measure which reflects the depth of feeling within an interpersonal relationship. understanding organizational relations in China requires recognition of Guanxi, or the “expectations that, sometime, favours will be returned” (Ambler, Styles, and Xiucun 1999, p. 76).

Some important values of Guanxi are: trust, loyalty, obligation, reciprocity, reliability, respect and sentiment

Compared to the Five Finger model, presented in chapter two, we see clearly that the dimensions respect and dignity are covered in the Guanxi theory, as well as compassion and survival (through the helping of others). Solidarity spirit can be linked to the fact that people can get mutual interest people from their Guanxi and avoidance of being selfish.

Japan 1: Kyosei.

In Japan the two concepts of “Kyosei” and “uchi” have similarities with that of Ubuntu. Kyosei means living and working together for the common good of employees, of customers, of all people and of the environment. Kyosei can be translated literally into English from two Japanese characters which mean working together (kyo) and life (sei). From these English roots, Murakami (1992) characterizes Kyosei as “cooperative living or symbiosis”.

Boardman and Kato (2003) traces the historical connection between the Confucian philosophical principles and Kyosei. The philosophy of Kyosei is rooted in these ancient principles:

• Reciprocity should be practiced throughout one’s life. In short, one should treat others the way you would like to be treated.

• Virtue, not profit, should be the goal of the superior man.

• There should be a balance between self interest and altruism.

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• Risk should be avoided by operating near the average, or the “golden mean,” of possibilities.

• With respect to relationships, filial obedience to and respect for one’s parents are paramount. At the same time, one should be cautious about becoming too intimate with women.

• One should love learning, live the simple life, practice what has been learned, and seek good teachers from whom one could continue learn throughout one’s life.

Some important values of Kyosei are: Together, life, Reciprocity, Virtue, Respect, the balance between self interest and humanity.

Compared to the Five fingers theory, presented in chapter two, we see that survival can be linked to values togetherness and the balance between self interest and humanity. This latter also covers the Ubuntu principles of solidarity spirit and compassion together with the Kysoei values of virtue and reciprocity. Respect is a clear value of both Kyosei and Ubuntu as well as Dignity.

Japan 2: Uchi.

Evelin Lidner (2006) links to concept of Ubuntu to that of the Japanese “Uchi” (inside) which is a concept for connection and togetherness. An in-group has the potential of serving as cultural blue-prints for a future global culture of humankind. Globalization, signifies, among others, the ingathering of the human tribe (this is the correct anthropological term, according to Lidner) into one single in-group, emerging from a past where in-groups faced out-groups. Japanese uchi cultural scripts could be very helpful in this process (clearly, traditional cultural paradigms that teach how to keep out-groups out would not be useful in this context). Haru Yamada (1997), in her book Different Games, Different Rules: Why Americans and

Japanese Misunderstand Each Other, offers a number of useful paradigms for a sustainable

“uchi”:

• wa (harmonious integration of the group)

• nemawashi (collective decision-making)

• uchiawase ("sounding out")

• sasshi (anticipatory guesswork)

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• amae (sweetness)

• ninjo (human emotion or compassion)

• seishin (selfless spiritual strength)

Some important values of Uchi are: Harmony, collectivism, communication, anticipation, compassion, sweetness and unselfishness.

Compared to the Five fingers theory, Uchi almost literally covers all Ubuntu values as for example; wa (solidarity spirit), nemawashi (survival) and Nijo (compassion).

Japan 3: Ba.

The concept of ba was originally proposed by Japanese philosopher Kitaro Nishida and further developed by Shimizu. According to Nonaka, "Ba" can be thought of as a shared space for emerging relationships. This space can be physical (eg. office, dispersed business space), virtual (e.g., email, teleconference), mental (eg. shared experiences, ideas, ideals) or any combination of them. Ba provides a platform for advancing individual and/or collective knowledge. Nonaka and Konno (1998) describe four types of Ba that correspond to the four stages of the SECI model

1. Originating Ba The place where barriers between self and the others are removed and where socialization encourages the sharing tacit knowledge that generates new ideas. Physical, face face interactions are the key to this process, while

connection, commitment, trust and even love are the characteristics of originating Ba.

2. Interacting Ba The place where tacit knowledge is made explicit. Dialogue is the key for such conversions; There for individuals here discuss and analyze their ideas, developing a common understanding of terms of concepts.

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dominion of information technology although meetings and presentation are also important tools.

4. Exercising Ba Here explicit knowledge is converted to tacit knowledge through mentoring and the learning that comes from action.

Each category describes a Ba especially suited to each of the four knowledge conversion modes. These Ba offer platforms for specific steps in the knowledge spiral process. Each Ba supports a particular conversion process and there by each Ba speeds up the process of knowledge creation.

Figure 3.6. Nonaka's SECI Model

Some important values of Ba are: socialization, connection, commitment, trust and dialogue

Compared to the Five fingers theory, Ba covers some of the Ubuntu values as for example; socialization and commitment (survival and solidarity spirit) and trust and dialogue

(compassion and to some extent respect).

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3.7 Western Thinking.

The Ubuntu philosophy seems to be in strong contrast to the Western concept of individualism. Although, it is to be noted that the Ubuntu vocabulary is not unknown to Western thinking. Concepts like “sharing”, “brotherhood”, “dignity” and “trust” can be found in many contexts of Western and other forms of thinking. Some of the words may vary for different contexts, while they express the same meaning. “Comrade” in the communist context and “brother” in the Ubuntu context taken in isolation are examples (Prinsloo, 1996). As Prinsloo further argues: Human dignity figures do vary strongly in Western thinking, especially in legal and religious contexts and so form a strong basis for (Western) humanism”. He goes on to say that "sharing" is also regarded as part and parcel of socialism and even of capitalism where participatory management is or was applied. Thus, argues Prinsloo, "Ubuntu shares a world spirit and serves, perhaps, to emphasize this world spirit and remind Western and other thinkers of its importance".

Kamwangamalu (1999) outstandingly notices that based on Prinsloo’s argument a number of historical facts, among them holocaust, Naziism, slavery, colonialism and apartheid, require an explanation. He addressed the question; “How these facts could originate in the West where, according to Prinsloo, there is a strong belief in human dignity and in the values of humanism. A significant question, however Kamwangamalu wasn’t able answer the question because it was beyond the scope of his paper. Prinsloo, attuned his argument that the relationship of human beings and society should never be thought of in hierarchical terms. For this reason Ubuntu cannot be racist, since racism is exclusivist, implying racial hatred, disunity and painful social dislocation.

Compared to the Five fingers theory, in the western world there is a basis for survival (a concept like brotherhood, is available in many forms of thinking) as well as for dignity, respect and compassion (also not unknown is western vocabulary and thinking) and sharing can be linked to solidarity spirit.

3.8 conclusion.

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harmonious social organisation devoid of conflicts, a "true unity" based on the common use of land, mutual agreement, community of religion, tradition, and custom that precluded both self-willed individualism and its restraint by coercion. In Latin America Marxism prevails which is a political philosophy based on the work of Karl Marx and Friedrich Engels. It main concerns are retributive justice, human rights and issues of power and truth collective consciousness of a supportive, equal and responsible community. In China Guanxi is closely related to Ubuntu. This is a personal connection between two people in which one is able to ask another to perform a favor or service. It could also be a network of contacts, which an individual can call upon when something needs to be done, and through which he or she can exert influence on behalf of another. It can also describe a state of general understanding between two people. In Japan three concepts are related to Ubuntu: Uchi, Ba and Kysoei. The first theory (Uchi) describes a concept for connection and togetherness. The second theory (Ba) can be thought of as a shared space for emerging relationships. The third theory (Kyosei) means living and working together for the common good of employees, of customers, of all people and of the environment and is rooted in the Confucian values. In the western world people are not unfamiliar with the vocabulary of Ubuntu and with humanism.

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CHAPTER 4

UBUNTU IN MANAGEMENT PRACTICES

Ch. 1

African management practices in the

Western world

Ch. 2

Ubuntu philsophy

Ch. 3

The uniqueness of Ubuntu as

A philosophy

Ch. 4

Ubuntu in management practices

Ch. 5

Measurement of Ubuntu level

analysis

Ch. 6

Empirical results from the

management

Ch. 7

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CHAPTER 4

UBUNTU IN MANAGEMENT PRACTICES

In the second chapter, Ubuntu was discussed in light of the post apartheid period. van Binsbergen (2002) introduced the concept of Ubuntu as a management theory by stating that since the decolonisation Ubuntu is at the very centres of the economy and the political system of Africa and since then also serves as a concept in management ideologies. Unfortunately, with all the talk about Ubuntu, the philosophy has not been fully embraced in the workplace since its strategic advantages are not fully appreciated by managers (Mangaliso, 2001).

Traditional management systems are guided by misapplied economic assumptions about human nature: that self-interest is the ultimate determinant of behavior, and it is maximized when employees earn as much as possible from contributing as little as possible. (Mangaliso, 2001). This chapter will start by presenting some companies that are already using Ubuntu or similar philosophies in their daily business practices. The central theme of this chapter, based on an in-depth literature review will present the pros and cons of Ubuntu in business practices and eventually a conceptual model. The chapter will end with a short summary.

‘There is an old tradition where every traveller who passes a certain spot would add a stone to a pile of stones. In doing this, every traveller become part of the common purpose and identifies with a certain good cause. This ritual is named isivivane. In today’s fast changing

environment, it is our economy that needs everyone’s efforts’8

4.2 Ubuntu management in practice.

As stated in the introduction of this chapter, Mangaliso (2001) wrote that the Ubuntu philosophy has not been fully embraced in the workplace since its strategic advantages are not fully appreciated by managers (Mangaliso, 2001). As a prologue to the literature research, I would like to show that several organizations throughout the world are already using Ubuntu or similar philosophies in their business practices. These examples show that Ubuntu isn’t just

8_{R. Lessem & B Nussbaum Sawubona Africa: Embracing four worlds in South African management,}

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a theory that only looks good on paper, but has all the potential to be used in real business practices. Some examples:

Eritrea

Research in Eritrea shows how modern HRM practices in large Eritrea firms have to be embedded in the tradition of communally shared responsibilities (Ghebregiorgis and Karsten, 2006). There are apparently similarities between these concepts and that of Ubuntu, which reflects an African view on community, and is embedded in customs, institutions and traditions (Karsten and Illa, 2005).

Japan

Canon is using the philosophy of Kysoei in its corporate practices. “A concise definition of this word would be "Living and working together for the common good," but our definition is broader: "All people, regardless of race, religion or culture, harmoniously living and working together into the future." Unfortunately, the presence of imbalances in our world in such areas as trade, income levels and the environment hinders the achievement of kyosei. Addressing these imbalances is an ongoing mission, and Canon is doing its part by actively pursuing Kyosei. True global companies must foster good relations, not only with their customers and the communities in which they operate, but also with nations and the environment. They must also bear the responsibility for the impact of their activities on society. For this reason, Canon's goal is to contribute to global prosperity and the well-being of humankind, which will lead to continuing growth and bring the world closer to achieving Kyosei”(www.canon.com)

Netherlands

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These examples are shown here just as a paradigm for the potential of Ubuntu in management practices, which will be discussed in the following paragraph.

4.3 Ubuntu as a management tool.

Traditional management (based on Western corporate culture) has been allowed to liberally dominate corporate life around the world at the expense of native cultures. With democracy beginning to become more and more govern around the world, once marginalized cultures, will increasingly want to liberally express themselves in the workplace. For managers, the challenge is to become familiar with these values, incorporate them into their policies, or run the risk of being outperformed by rivals who do.

‘African’ management is said to emphasize traditionalism, communalism, co-operative

teamwork, and mythology. Traditionalism has to do with the adherence to accepted customs, beliefs and practices that determine accepted behaviour, morality and characteristics of individuals in African society. The communalism of African management emanates from the belief that the individual is not alone, but belongs to the community As a result emphasis is placed on teamwork and the group (Nkomo, 2006)

Ubuntu is seen as an important value of African culture that can form the basis of a management truly harmonious with the peoples of Africa. “Incorporating Ubuntu principles in management holds the promise of superior approaches to competing organizations. Organizations infused with humaneness, will enjoy more sustainable competitive advantages” (Mangaliso, 2001). In addition, proponents argue that Ubuntu can be parlayed into the practice of management for competitive advantage not just but for Africa but universally (Mbigi, 2005; Mangaliso, 2001).Ubuntu implies a management approach emphasizing teamwork, attention to relationships, mutual respect and empathy between leader and followers, and participative decision-making. Mangaliso (2001) further states that when Ubuntu is properly managed, firms derive significant competitive advantages from ubuntu, including intrinsic motivation, loyalty, and long-term effectiveness

.

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Table 1.

Competitive Advantages from Ubuntu

Assumptions about Ubuntu Competitive advantages Relationships with others

Language and communication

Decision making

Time

Productivity

Age and leadership

Belief systems

Relationships are reciprocal vs instrumental. Treat others as your brother/sister. Individual predicated on belonging to collective. "I belong, therefore I am. Extended family is important.

Oral tradition. To name is to create. Meaning of words strongly related to context. Poetic expression and ability to play with words are signs of wisdom

Decisions by consensus. Dissenters compensated for.

Process is circular. Polyocular vision. Dispute resolution to restore harmony.

Not a finite commodity; it is the healer; allow enough of it for important issues before arriving at a decision.

Must be optimized. Solidarity, social harmony important. Rewards are shared, so is suffering.

Age is an ongoing process of maturing and acquiring wisdom. Older people are respected. Gray hair is a sign of wisdom.

Belief in the Creator and the existence of the mesocosmos. The mediating role of the isangoma. Christianity is now prevalent.

People are intrinsically motivated to contribute more when they are valued members. Mutual respect and empathy are Ubuntu advantages.

Shared understanding of deeper

meanings supports complex consensus. Ubuntu communication means

concerted action that is adaptable. Ubuntu might be slow to action, but greater commitment to goals means more long-run effectiveness and efficiency.

Punctuality is a virtue, but time's healing dimension is a hidden competitive advantage for Ubuntu.

Sustainable competitive advantage comes from strong loyalty to group goals in Ubuntu.

Older workers bring experience, wisdom, connections, informal

networks. Competitive advantage from Ubuntu.

Spirituality brings out the best qualities in humans. Ubuntu has the edge.

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4.4 The requirements of Ubuntu management.

In this paragraph we will take a closer look at the requirements and principles, as stated by several scholars, needed for the implementation of Ubuntu in management practices. In the following order we will take a closer look at the management approach of Mbigi and Maree, Mangaliso’s guidelines for implementing Ubuntu and finally at Mthembu’s African tree concept.

Mbigi and Maree Ubuntu management approach.

Mbigi and Maree (1995) argue that the management approach of Ubuntu must needs the development of co-operative and competitive; people, paradigms and perspectives, practices, processes, policies and procedures and values as well as institutions. So it will help organizations to focus on social determinants of work, to create a concern for people in the workplace, to create a culture of racial, political and cultural tolerance based on unconditional respect acceptance and human dignity. The solidarity tendency could be the basis of building a culture of empowerment and team work in the workplace. It will bring the African heritage into the workplace, which will help to integrate black employees and to give them a strong cultural identity which may help build confidence. It will help develop a theory of business cooperation which is necessary in a racially and socially divided country.

Mangaliso’s guidelines for implementing Ubuntu.

Several South African companies have begun to embrace the guidelines of Ubuntu and to introduce them in their corporate practice with notable success. Also, more writings are coming forth from authors giving advice ranging from corporate governance to marketing. Some guidelines for helping managers in the process of incorporating the philosophy of Ubuntu in their organizations are discussed next. Though not exhaustive, the guidelines are meant to provide a good starting point for managers wishing to incorporate the principles of Ubuntu in their organizations.

• Treat others with dignity and respect. This is a cardinal point of Ubuntu.

Everything hinges on this canon, including an emphasis on humility, harmony, and valuing diversity. Helpfulness toward others creates an environment of collegiality based on caring and sharing. After all, who would not like to be appreciated, valued, and respected for their contributions for what they bring to the workplace?

• Be willing to negotiate in good faith. Take time to listen with empathy, especially in

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being acknowledged is a very important first step toward agreement and cooperation. Transparency and trust replace suspicion and hostility.

• Provide opportunities for self-expression. Honoring achievement, self-fulfillment,

and affirmation of values are all important aspects of creating goodwill among employees. Periodic celebrations to punctuate achievement are one way to fulfill this need.

• Understand the beliefs and practices of indigenous people. Carefully incorporate

into standard corporate policies the indigenous practices and beliefs discussed above. If employing people who are relatives has been successful, use it. Learn more about the belief systems that employees subscribe to. Engaging them in their own belief system will go a long way toward ensuring employee self-fulfillment and thus smooth-running operations.

• Honor seniority, especially in leadership choices. All things being equal, seniority

adds value through experience, connections, and the wisdom that older employees have from their record of past experiences.

• Promote equity in the workplace. Fairness is a value that is upheld in most cultures.

But it takes a special significance in countries such as South Africa, where there has been a history of sociopolitical inequities. Recruiting and promoting into senior management ranks qualified individuals from previously disadvantaged groups, i.e., blacks and women, is essential. This is not reverse discrimination. There is no room for discriminatory practices in the Ubuntu philosophy.

• Be flexible and accommodative. Applying the recommendations above will require a

careful balancing act by management between the imperatives of Ubuntu and other tried and tested management principles. A carefully balanced blending, with flexibility and accommodation, holds the promise of greater value added to corporate performance.

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- competence (everyone brings something the team needs) - a clear and compelling goal

- commitment to the common goal - every member contributes

- every member benefits

- a supportive environment is thus created and - alignment becomes possible

Mthembu’s African tree concept.

Mthembu’s African Tree concept (in Lessem and Nussbaum, 1996,van der Colff, 1998) states that the main stem that underpins all the most important values of African history can be traced through Ubuntu. Ubuntu can be seen as the key to all African values and involves collective personhood and collective morality. Therefore, values around harmony are deeply embedded in African communities. The branches to the tree are formed by leadership legitimacy, communal enterprise and value-sharing. The foundation of the argument therefore follows that these values should not only be seen as African values, but human values important in establishing both an enabling organisational culture and a set of skills and competencies valued in all the organisation’s leaders. The concept of the African tree is used to explain African management, empowerment and transformation. See appendix A, for a figure of the Tree). The tree concept will be used to build the conceptual model and so it will be discussed more extensively in the next paragraph.

4.5 Ubuntu in management conceptual model

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Leadership

Traditionally, African leadership is built on participation, responsibility and spiritual authority. According to Lessem6_{African leadership requires the elements of transparency,} accountability and legitimacy. One of the most important leadership values in a Western leadership paradigm is that leaders should model the way for employees by personal value commitment. The only way in which leaders can be legitimate is to be role models for their followers through their actions, showing personal commitment to the values and goals established in the organisation (van der Crolff, 1998)

Cultural values

The only way in which leaders can be seen as legitimate is to help build the organization’s vision. The vision should be identified, communicated and translated in such a way as having grown out of the needs of the entire organisation. (Linda van der Colff, 1998) 9

In order to keep the official culture as close as possible to the unofficial one management will develop a discourse, which is designed to persuade people to work together. Such a discourse is, “a connected set of statements, concepts, terms and expressions which constitutes a way of talking or writing about a particular issue, thus framing the way people understand and act with respect to that issue” ” (Watson, 1994)

9_{Linda van der Collf at http://www.humanresources.co.za}

Ubuntu conceptual model - Survival (humanism)

- Solidarity - Compassion - Respect

- Dignity

Mbigi and Maree - Emphasize on values;

- Creation of a culture of racial, political and cultural tolerance.

Mthembu’s African Tree concept - Leadership legitimacy

Mangaliso’s quideline’s - Promote Equity in the workplace - Understand the beliefs and practices of Indigenous people

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Managliso (2001) has written that justice is a value that is upheld in most cultures. But it takes a special significance in countries such as South Africa, where there has been a history of sociopolitical inequities. Recruiting and promoting qualified individuals from previously disadvantaged groups, i.e., blacks and women, is essential. This is not reverse discrimination. There is no room for discriminatory practices in the Ubuntu philosophy, this is important to create equity.

Cooperation

This is a fundamental principle of Ubuntu. Everything hinges on this canon, including an emphasis on humility, harmony, and valuing diversity. Helpfulness toward others creates an environment of collegiality based on caring and sharing. After all, who would not like to be appreciated, valued, and respected for their contributions for what they bring to the workplace? Commitment, reward, trust respect these (van der Collf, 1998)

Ubuntu conceptual model - Survival

- Solidarity spirit - Compassion - Respect - Dignity

Mbigi and Maree - Trust

Mthembu’s African Tree concept - Communal enterprise

Mangaliso’s quideline’s - Threat others with dignity and respect - Willing to negotiate in good faith

- Dignity

Mbigi and Maree - Emphasize on values;

- Creation of a culture of racial, political and cultural tolerance

Mthembu’s African Tree concept - Values and vision

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Supportiveness

Take time to listen with empathy, especially in conflict resolution. Being listened to is tantamount to being acknowledged. In Ubuntu, being acknowledged is a very important first step toward agreement and cooperation. Transparency and trust replace suspicion and hostility (van der Collf, 1998)

Community thinking

To enhance South Africa’s global competitive economic advantage, it is imperative that there is an acknowledgement and utilisation of the African value system alongside western and eastern practices. A practical way in which managers could implement this is through making use of work teams. The organisation must provide a style of leadership that would help the individual to see the connection between individual direction and organisational direction.

Ubuntu conceptual model -Survival (humanism)

- Dignity

Mbigi and Maree - solidarity tendency

Mthembu’s African Tree concept - Interconnectedness.

Mangaliso’s quideline’s - Threat others with dignity and respect - Willing to negotiate in good faith

- Dignity

Mbigi and Maree - cooperative

- solidarity tendency

Mthembu’s African Tree concept - Communal enterprise

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Self development

Although members of a group may have certain goals in common, each individual is also unique. Challenging the process through individual development. Entrepreneurship, Innovation, Personal self-development, Employee development and innovation. As nelson Mandela stated; “Ubuntu does not mean that people should not enrich themselves. The question therefore is: Are you going to do so in order to enable the community around you to improve? Leaders must value individual differences. Honoring achievement, self-fulfillment, and affirmation of values are all important aspects of creating goodwill among employees.

These six values constitute the principles for Ubuntu based management practices. The conceptual model of Ubuntu in management practices will be shown on the next page.

Ubuntu conceptual model - Respect

- Dignity

Mbigi and Maree -

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UBUNTU UBUNTU IN MANAGEMENT PRACTICES SURVIVAL LEADERSHIP CULTURAL SOLIDARITY VALUES SPIRIT COOPERATION

COMPASSION UBUNTU IN MANAGEMENT PRACTICES SUPPORTIVENESS RESPECT COMMUNITY THINKING DIGNITY SELF DEVELOPMENT

Figure 4.1 Conceptual model of Ubuntu in management practices.

4.6 Conclusion

Ubuntu is seen as an important value of African culture that can form the basis of a management truly congruent with the peoples of Africa Ubuntu principles in management holds the promise of superior approaches to competing organizations. Organizations infused with humaneness, a pervasive spirit of caring and community, harmony and hospitality, respect and responsiveness will enjoy more sustainable competitive advantages.

UBUNTU IN MANAGEMENT PRATICES Empirical results from Tanzania and the design of a Ubuntu quick-scan instrument