3.2 Core Themes
3.2.10 Living values more fully in practice: The Ubuntu perspective
‘Ubuntu’ is the well-known African concept of interdependence: I am who I am because of other people. In essence, this narrative is about my striving to embody the values of Ubuntu, as this section further explores this aspect of my journey.
Working on this thesis over the past seven years has tested my ability to ‘walk the talk’ in my interaction with clients of KwaZulu-Natal Department of Education, which involved my role- modelling my management and leadership competencies as I asked myself questions such as
‘How do I live my values more fully in a direction that inspires me?’ (Aitken 2007; Covey et at., 1994; Deutschman, 2001; Taylor, 2005; Thoreau, 1946). It is inspiring to realise that Mahatma Gandhi’s principled leadership was characterised by honesty, industry, patience, perseverance, loyalty, courage, and perhaps the highest of all, humility.
Rokeach as cited in Daft (2008:105) defines values as what causes a person to prefer that things be done one way rather than another way. Rokeach states, that it is values that distinguish between what is conceived to be either good or bad, pleasant or unpleasant, ethical or unethical providing a clear-cut distinction between the terminal values and instrumental values. In essence, terminal or end values are beliefs about the kind of goals or outcomes that a person considers to be above everything else the important goals to strive for in life. For example, the end values include equality, freedom, emancipation, social recognition, self-fulfilment, peace and so forth. On other hand, instrumental values are beliefs about the type of behaviour that is appropriate for reaching goals in life. For example, the instrumental values include responsibility, commitment, ambition, self-discipline, capability, forgiveness, courage, resilience, politeness and so forth. Although, everyone has both end and instrumental values, individuals tend to differ in how they order the values into priorities. In a transformative educational leadership lies a desire to change the ontological worldview on one hand, and the epistemological worldview on the other hand. Values should be learned and assimilated as opposed to inherited, for instance, from family background, school, religion and so forth.
Table 7 Milton Rokeach’s Model of Key Values
Instrumental values Terminal values
Ambition A comfortable life
Broad-mindedness Equality
Capability An exciting life
Cheerfulness Family security
Cleanliness Freedom
Courage Health
Forgiveness Inner harmony
Helpfulness Mature love
Honest National security
Imagination Pleasure
Intellectualism Salvation
Logic Self-respect
Ability to love A sense of Accomplishment
Loyalty Social recognition
Politeness True friendship
Responsibility Wisdom
Self-control A world at peace
A world of beauty Obedience Source: Daft, (2008:106)
In crafting this narrative self-study enquiry I am actually attempting to articulate the attempt to lead a purposeful, and productive life (Arendt, 1958; Polanyi, 1958; Tillich, 1973; Thoreau, 1946). I have come to see what Bennis (1989) calls the ‘public good’ as an embodiment of the social construct called Ubuntu, defined above, which lies at the heart of this narrative self- study. Mbingi and Mangaliso, cited in Nkomo and Kriek (2004) describe Ubuntu as a philosophy underpinned by the selfless caring of others. What this means, is that Ubuntu embraces going the extra-mile, going above and beyond the call of duty for the sake of other people. Put another way the dictum translates as ‘I am because we are’ or, as previously stated, a ‘person is a person because of other people’. In IsiZulu the full expression is: ‘Umuntu ngumuntu ngabantu’; ‘Isisu somhambi singangenso yeni’, translated as: a stranger has a small stomach like a bird. The implication is that, like a bird, the stranger won’t eat that much and should be welcomed. Of course, Ubuntu refers to the essence of human-ness – a pervasive spirit of caring and a deep sense of community in both the work and life contexts.
My philosophy of Ubuntu represents the epitome of meta-values, such as generosity, humility, integrity, and social justice, and my living educational theory encapsulates values such as magnanimity, modesty, authenticity and fairness. Naidoo (2005), and Charles (2007) speak about Ubuntu as ‘guiltless recognition and societal identification as useful tools in terms of transformational educational practices. In addition, Naidoo speaks about Ubuntu as ‘I Am Because We Are- A Never Ending Story’. Ubuntu encapsulates ontological commitment to compassionate passion for a living theory grounded on epistemological scholarship.
I situate my living educational theory of Ubuntu within a broader context of corruption.
Ironically, what this means, is that Ubuntu and corruption appear to be intimate cousins. The Spanish philosopher Reyles cited in Sharma (2005:79), maintains that: Principles [authenticity and integrity] are to people what roots are to trees. Without roots, trees fall when they are lashed with the winds. Without principles, people fall when they are shaken by the gales of existence.
Broadly speaking, common features of corruption in educational contexts include, but are not limited, to nepotism in appointments and promotions to posts, the ‘selling’ of posts or
‘moonlighting’; fraud in procurement in the National School Nutrition Programme; buying of stationery and text books through bypassing procurement norms and standards, inflating enrolment figures in classes, and so forth. In this regard, Gandhi’s (1928) comments on the seven sins pervasive in the public domain, for instance, wealth without work, pleasure without conscience, knowledge without character, business without morals, science without humanity, religion without sacrifice, and politics without people need to be re-visited.
What may raise the curiosity of the reader here is my assertion that the noble concept of Ubuntu can be socially linked to corruption in a rather ironic and perverse way. In a sense, because large parts of South African indigenous society are still in a sense feudal (tribal norms and behaviours), this very often translates as nepotism in the public domain, because the feudal ethic is that ‘I am who I am because of my family and friends’. This notion clashes in unfortunate ways with the modern sensibility of democracy and meritocracy, and currently we see this being enacted at the highest levels of political life in the country. This clash of perceived values creates much turbulence and complexity in our social domains, as in evidenced by this personal narrative of oftentimes having to mediate the conflicts that arise in my professional contexts.
Earlier I mentioned my humiliation by certain officials of KwaZulu-Natal Department of education for telling members of the legislature on 28 January 2016 that I have never been corrupt in my career as principal and circuit manager at Msinga and Nquthu CMC. It appears that this pronouncement touched a nerve. Surprisingly, I received a letter on Tuesday 8th February 2016:
Dear Dr Zakwe
1.1I have been instructed to investigate allegations regarding corrupt Circuit Managers in the District that you made at Emacityana Primary School on 28 January 2016. The report on this matter is urgently required by the General Manager for onward transmission to the Portfolio Committees on Department of Basic Education and KZN Education.
1.2 Kindly submit your report as advertised by the GM. You are advised to include documented evidence and names of witnesses who will assist by providing the necessary evidence.
1.3 Submit today, Monday the 8th of February 2016 at the District Director’s Office before 16h00
1.4 Prioritise this matter above everything else,
1.5 Your cooperation in this regard will be highly appreciated.
For my detailed reply see Appendix 8.
An example that links theory and practice
During my farewell ceremony on 1st December 2016, held at Dundee’s Ngudlane Lodge, critical friends (Mr Khanyle, Chairperson of the School Governing Body, Mr Dludla, Principal of Klwana Combined School, and Mr Mthabela, Principal of Ngwane High School), described me as a person with virtues of generosity, kindness, and humility. Significantly, this emotionally compelling praise touched my heart and my mind. I just wish that all my colleagues had been there to glean a lesson in the recognition of the art of leadership that I have aspiring towards all my professional life.