Ubuntu I Am Because We Are Quotes

UBUNTU - I am because we are, and because we are, you are.

[Don Beck] said, after hearing about the three stages of epiphany, "There's a word in the Bantu languages that [Archbishop Desmond] Tutu has used to help bring the entire country of South Africa together: ubuntu, meaning 'Today I share with you because tomorrow you share with me.'" The word can also be translated "I am because we are.

Ubuntu is very difficult to render into a Western language. It speaks of the very essence of being human. When we want to give high praise to someone we say, “Yu, u nobuntu”; “Hey, so-and-so has ubuntu.” Then you are generous, you are hospitable, you are friendly and caring and compassionate. You share what you have. It is to say, “My humanity is caught up, is inextricably bound up, in yours.” We belong in a bundle of life. We say, “A person is a person through other persons.” It is not, “I think therefore I am.” It says rather: “I am human because I belong. I participate, I share.” A person with ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good, for he or she has a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed, or treated as if they were less than who they are.

Professor Hansberry taught us about a concept they have in Africa—in Swahili it’s called utu. In Zulu, the word is ubuntu. It translates to ‘humanity,’ but what it really means is ‘community.’ I am because we are. Our humanity is tied together.

We exist, not as wholly singular, autonomous beings, nor completely merged, but in a fluctuating space in between. This idea was expressed beautifully in Desmond Tutu's explanation of the South African concept of Ubuntu. He said, "It is to say, my humanity is caught up, is inextricably bound up, in yours. We belong in a bundle of life. It is not I think therefore I am. It says rather: I am human because I belong, I participate, and I share.

We’re not really going to discuss René Descartes, but consider for a second his famous Enlightenment formulation Cogito, ergo sum—the aforementioned “I think, therefore I am”—which, again, is one of the very foundations of Western thought. When we place it next to this ubuntu formulation—“I am, because we are”—well, man oh man, that’s a pretty big difference.

This idea was expressed beautifully in Desmond Tutu’s explanation of the South African concept of Ubuntu. He said, “It is to say, my humanity is caught up, is inextricably bound up, in yours. We belong in a bundle of life. We say a person is a person through other persons. It is not I think therefore I am. It says rather: I am human because I belong, I participate, and I share.”12

those of us with whom you have shared are all the richer because you've allowed us to walk in your inner garden," he wrote then. "And what a glorious garden it is!" Another time he wrote that he had discovered the South African word ubuntu, which means: I am because we are. "Isn't that lovely!" he said. "My identity is such that it includes you. I would be a very different person without you.

Ubuntu in the Nguni language means “humanity.” But that is an English word. In the local understanding, it means, “I am because you are.” You see, Father, humanity is a reflection on itself. We don’t act alone but rather with the consideration of others. Our acts are contagious. Wickedness sprouts like weeds, kindness like fresh grass. But weeds grow everywhere, and grass needs sun, water, and care.

Ubuntu is a South African word that means roughly “I am, because of you.” The concept of ubuntu captures both a personal meaning of connection, manifested by warmth and generosity, and a political meaning, represented by inclusion and equity. President Obama spoke to both meanings at the 2013 memorial for Nelson Mandela. “There is a word in South Africa—ubuntu—a word that captures Mandela’s greatest gift: his recognition that we are all bound together in ways that are invisible to the eye; that there is a oneness to humanity; that we achieve ourselves by sharing ourselves with others, and caring for those around us.

But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature.

abandon this community you’ve built for one.” This is what’s at the heart of Kooser’s poem. The objects giving us the report of what took place in this abandoned house are speaking the language of ubuntu, each of them saying, “I am because we are.” And it’s the essence of Paul’s words of wisdom and counsel to the Romans: “Remember, I am because we are. Pretending just won’t do. Like the Son is to the Father is to the Holy Spirit,

The principle of treating others the same way one would like to be treated is echoed in at least twelve religions of the world. “Others” transcend gender, race, class, sexual orientation or caste. Whoever and whatever the “other” is, she has to be treated with dignity, kindness, love, and respect. In African communitarian spirituality, this is well expressed in the Ubuntu religious and ethical ideal of “I am because you are, and since we are, therefore I am”—a mandate based on the reality of our being interconnected and interdependent as creation. Therefore pain caused to one is pain shared by all. FULATA MOYO, PROGRAM EXECUTIVE, WOMEN IN CHURCH AND SOCIETY, WORLD COUNCIL OF CHURCHES

continue polluting while trying to offset the damage through some face-saving corporate philanthropy exercises. We would be fools to assume that we can simply pay our way out of this mess. Nature cannot be bailed out, as if it were a financial market. We need to stop breaking things in the first place. But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature. The most industrialised nations, which we often describe in dubious terms like ‘wealthy’ or ‘developed’, are at a crossroads. The mess they have created is fast outpacing any other gain, even in terms of education and life expectancy. Their economic growth has come at a huge cost for the rest of the world and the planet as a whole. Not only should they commit to realising a wellbeing economy out of self-interest, but also as a moral obligation to the billions of people who had to suffer wars, environmental destruction and other calamities so that a few, mostly white human beings could go on

Ubuntu means I am because we are. If I am to be better, we should be better. If I want you to be better, I should be better.

Ubuntu is an isiZulu word meaning, ‘I am because you are, you are because we are’.

I am because we are,” goes the Ubuntu proverb. We crave community and connection. Sorting makes it easy. How could that possibly be bad?

It is called ubuntu, which can be described as “others-centeredness.” The philosophy of ubuntu is that your humanity is inextricably linked to the humanity of others, and vice versa — “I am because we are.

Ubuntu is a powerful Zulu word that means we don’t exist on our own and that we are never alone because we are part of a bigger connected world of humanity. Before coming to South Africa, I lived in a society where being an individual was more valued than being part of a community. It’s not like that here. In traditional Africa, ‘us’ is more meaningful than ‘me’. Ubuntu means that I am who I am only because of who we all are together.