News about the passing of one of the globally renowned leaders produced by our country, Archbishop Desmond Tutu, touched the hearts and minds of the world including ordinary citizens like myself. In his own admission, the Arch (as he was affectionally known) acknowledged that he was just a mortal man. Despite his well-decorated accolades, like the Nobel Peace Prize and being part of the High Level Panel (pompous title according to the Arch) convened by Kofi Annan the late former Secretary-General of the United Nations and accorded as an icon of peace, the Arch consistently shied away from being a centre of attention. Given the uncontested milestones registered in his lifetime, it is not possible to fully document an august life lived for a period of nine decades through an opinion piece such as this one. We might disagree on many issues related to politics, religion, social orientation etc, but at least we all concede that his exemplary life is worth emulating. Our icon has departed and no longer with us. However, his life dedicated to improving humanity provides a template for all of to emulate.
His Christian faith and values were central to his unwavering zeal to fight and defeat the apartheid system and all its stubborn aftermaths. On a daily basis and in line with his punishing schedule, he privately spent sufficient time in prayer and meditation. These ingredients strengthened his longstanding commitment fight against evil and social injustices such as human oppression, inequality, racism, economic exclusions etc. As a son of the African soil, he demonstrated the symbiotic relationship between Christianity and African values and practices in contributing to global consciousness. This should be commended because often times, religion and politics are accountable for most of the conflicts witnessed globally.
Coupled with his Christian beliefs, Ubuntu was one of the values exceptionally espoused and championed by the Arch. A plethora of definitions has been coined to widen the understanding of this concept. In defining Ubuntu, Archbishop Desmond Tutu explained that “ ‘a person is a person through other people. It is not “I think therefore I am”. It says rather: “I am human because I belong”. I participate, I share’ (Eliastam, 2015)[1]. In support of this sentiment, [2]Broodryk (2006) denotes that it is an ancient African worldview based on values of intense humanness, caring, sharing, respect, compassion, aimed at ensuring a happy and quality human community life in the spirit of family. Colliers (2008) explains that it is a combination of Ubu and ntu – the latter being a common root in most Sub-Saharan African languages. Ntu, is a suffix that simply means ‘human. Ubuntu encapsulates the concepts of humanity, humanness and even humane-ness and expresses respect and compassion to others (ibid.). Broodryk (2006) adds that Ubuntu inherently promotes collectivism, interconnectedness, and interdependence and individualism is frowned upon. A quote by Bishop Dandala as cited by [3]Nussbaum (2003. p.3) succinctly provides this explanation:
“Ubuntu is not a concept easily distilled into a methodological procedure. It is rather a bedrock of a specific lifestyle or culture that seeks to honor human relationships as primary in any social, communal or corporate activity.” Ubuntu becomes a fountain from which actions and attitudes flow. Consciousness of what one can give and/or receive becomes equally important. The saying umuntu ngumuntu ngabantu (a person is a person because of others) becomes sufficient and that interdependence is a reality for all. This is a statement that levels all people. It essentially states that no one can be self-sufficient, and that interdependence is a reality for all”
Against all temptations accompanied by fame, power and echelons bestowed upon his life, our Arch refused to succumb to personal or self-elevation. Although most of the African knowledge systems are yet to be widely shared and embraced elsewhere, the life of Archbishop Desmond Tutu is testament to few principles that could be summarised as follows. Firstly, the solving of global crises requires leaders who are in touch with their inner beings. In a conversation between His Holiness Dalai Lama and Archbishop Desmond Tutu documented via a book titled “[4]The Book of Joy”, Dalai Lama said “From the moment of birth, every human being wants to discover happiness and avoid suffering. No difference in our culture, or our education or religion affect this. The ultimate source of happiness is within us. Not money, not power, not status amount. Power and money fail to bring inner peace. Outward attainment will not bring real inner joyfulness. We must look inside.”
Secondly, there is an urgent need to recognise that solving global crises requires a shift from being hellbent on individualism and materialistic accumulation. The growing inequalities and poverty around us, are sufficient evidence illustrating that this approach has not worked and therefore should be done away with. Our societal and academic education systems should be refined to focus on growing leaders with hearts and minds. Instead of focusing on the self, his life urges us to pay attention and produce leaders and citizens with attributes such as compassion and kindness.
In conclusion, the life of our Arch shows an urgent need for a paradigm shift entailing tapping into our inner beings or spirituality whichever applies to us. For far too long, our focus which gave rise to unequal societies and other socioeconomic barriers has been outward. At least there is consensus that this is unsustainable and drastic changes are inevitable. His life further epitomises that upholding African principles of Ubuntu (collectiveness and interconnectedness) is equal to the task of dealing with global crises. Indeed, his life attests that Africa and her people have a meaningful contribution towards reimagining and realising a free and fairer world that we jointly aspire for. Since the history of Timbuktu in the 12th century, glancing through the well lived life of Arch is another gentle reminder of Africa’s exemplary and well-oiled principles availed world-over. The jury of whether the world will take up these lessons offered by this heroic continent remains out there.
[1] Eliastam, J. (2015). Exploring ubuntu discourse in South Africa: Loss, liminality and hope. Veerbum et Ecclesia, 1-8
[2] Broodryk, J. (2006). The philosophy of ubuntu: some management guidelines. Management Today, 52-55
[3] Nussbaum, B. (2003). African culture and Ubuntu. Perspectives , 1-12.
[4] Lama, D. Tutu, D. & Abrahams, D. (2016). The Book of Joy, Listing Happiness in a Changing World, Penguin Random House, New York
