Social philosophy of ubuntu hunhu among the
In the West, the idea of a stranger walking into a private space is called trespassing and one can be prosecuted for this act. Dolamo, R. It also emerged that the modern day education in Zimbabwe is weak because there seems to be no sound homegrown philosophy upon which it is rested on.
New York: Random House. This in other words means one is a person through other persons Mbigi, cited in Msengana ,;Mbiti, cited in Mangova and Chingombe, This overt display of warmth is not merely aesthetic but enables formation of spontaneous communities.
Munhu munhu nekuda kwevanhu
Hence, girls were socialized to learn mainly the roles of motherhood, whilst on the other hand boys were socialized to become hunters, herders, blacksmiths and so on. Against Consensus as a regulative ideal. Basing on the philosophy of hunhu as summarized above, this writer therefore argues that the purpose of traditional education was to assist young members of society to attain personhood or to acquire hunhu. On this view, ubuntu it is argued, is a communitarian philosophy that is widely differentiated from the Western notion of communitarian socialism. In other words, it is a philosophy that sees human needs, interests, and dignity as of fundamental importance and concern Gyekye Such a person is functionally adequate in his or her community. Now, this is different from the idea of home and hospitality among Western Cosmopolitans, who consider home to be a place of privacy.
It is also important to realize that the traditional Shona curriculum was rich and effective but not clumsy. Indeed it took the whole village to raise a child Adeyemi and Adeyinka, Communities are allowed to exercise their free will but remain responsible for the choices they make as well as their actions.
Thus, families are portrayed or reflected in the individual and this phenomenon is extended to villages, districts, provinces and regions being portrayed in the individual. These principles as observed by Ocitti cited in Adeyemi and Adeyinka are communalism, preparationism, functionalism, perennialism and holisticism. New York: Random House. Such a person does not adopt a lifestyle that is different from the subjects, but lives among them and shares property. One has to use the senses to discern knowledge. This principle has however, been criticized for working against curriculum renewal. It has already been highlighted in this paper that the philosophy of hunhu among the Shona permeates every aspect of their life Ramose, The implication is that, the individual was supposed to strike a balance between being an individual in his or her own respect and being a member of a united group. Dolamo, R. The spirit of togetherness therefore becomes the hallmark of the binding philosophy of the Shona people. For example, Oruka cited in Broodryk identifies the presence of sages wise people in traditional societies who were respected by their societies as being unique individuals. This idealism suggests to us that humanity is not embedded in my person solely as an individual; my humanity is co-substantively bestowed upon the other and me.
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