Rudolph Nyamudo

Naming of a kind that relegates unwelcome poor strangers is a current chal- lenge in countries that continue to experience substantial migration of destitute indi- viduals. On the basis of African moral philosophy, and specifically an ubuntu/hunhu ethical theory, I examine the ethics of naming and particularly the concern that some names relegate unwelcome poor strangers in the host society. First, I discuss the prob- lem of terms such as “foreign” and the relegation of poor migrants. Secondly, I draw attention to the ethic I am going to use to evaluate names, probing the African philos- ophy’s understanding of stranger and brother in terms of human dignity. Thirdly, I apply my favored dignity-based ethic to contemplations of naming, demonstrating which kinds of names are demeaning, which instead are apposite, and how various agents should change their present practices. What is distinct and new in this philo- sophical investigation on naming and the relegation of poor immigrants is that I appeal to ubuntu moral theory and propose positive alternatives about which names should be used along with recommendations for change of practice.

The problem of substantial migration of the poor fleeing their nations into other states has continued, even though some politicians, mostly those in the host nations, are against the immense movement of people on shared state borders. In this philosophical discussion I use South Africa – Zimba- bwe boundary, one of the busiest land borders in the continent of Africa and the only point of entry on land between these two African countries, as my main example. By drawing on an ubuntu/hunhu ethic, i.e., an African moral philosophy that is common among the people who live in the Southern re- gion of Africa, I contend with the problem of borders in relation to poor mi- grants. Firstly, I lay out key facts pertaining to the South Africa - Zimbabwe border regulations, which invite moral reflections. Secondly, I articulate the ubuntu ethic. Finally, on the basis of the ubuntu ethos I propose concrete changes for borders. By engaging the question of borders with African moral philosophy, namely, an ubuntu ethic, and also providing concrete proposals for the problem of the border and the poor migrants, this discussion brings originality to the migration debate.

What is the worth of future people, and do we owe moral duties to such individuals? Based on African ethics, i.e., the “Ubuntu” ethic, I seek not only to show the worth of people not yet born but also to consider duties of the poor and the state towards future generations. “Ubuntu” is a moral term that is common in sub-Saharan African states, particularly South Africa, Zimbabwe, and Botswana. A person who embodies “Ubuntu” is an individual who honours our human dignity and relations in society. The originality of this research emanates from my consideration of why people not yet born merit dignity. I demonstrate that future generations have dignity because they belong to the community, and they influence communal activities. Additionally, besides revealing why it is wrong for the state, particularly South Africa, which is my chief example, to discourage the poor from reproducing, I demonstrate why the thriving of future generations would be determined by the affordability of resources, e.g., land.

“Ubuntu/Botho/Hunhu” is a philosophical concept commonly used in Sub-Saharan Africa, arising out of the Bantu languages of its peoples. It is familiar in South Africa and Zim- babwe, for example, and through it, reference is made both to the way of being human and to the morality of the actions performed by people. Understood from the philosoph- ical perspective, Ubuntu as an ethic is dignity-based. Naturally, Ubuntu is not the only metaphysical and moral worldview present in the diversity of contemporary sub-Saharan Africa, for given the presence of Catholic Christian believers, “Catholic Social Teaching” (CST) is also encountered. In countries like South Africa and Zimbabwe, Catholic parlia- mentarians are involved in State apparatuses, as members of provincial and municipal legislatures, and judicial officers may be of the Catholic tradition. Given the holistic nature of the human, it is a significant challenge for the believer to abandon their axiological systems when entering the public sphere. Like the African Ubuntu/Hunhu tradition, CST is dignity-based, although the arguments from within each for the attainment of dignity are divergent. Whilst acknowledging the inherent dignity of the person in both traditions, this study takes a different approach by highlighting contrasts. In divergences, human dignity and relationships in society will be explored, as the study extends novel moral actions for the good of the Ubuntu-inspired society.

Poverty has continued to be an enormous challenge for Africa. Immoral political decisions and tactics have led to the continued suffering of the landless poor in the city of Harare. With no consideration for the dignity of people, the government of Zimbabwe through Operation Murambatsvina demolished shelters belonging to the poor in the city a decade and half ago. To this day, most of the victims of this destruction still lack adequate accommodation. The majority urban poor have been excluded from the community and inhabit shanty towns around Harare. Deprived of justice, the poor are alienated from their right to land, nourishment and dignified life. This complete disregard for life and African community values ought to be challenged. Ubuntu moral theory presents necessary guiding principles for human progress that achieves genuine harmony and equality among all people. In light of the experiences of deadly but preventable poverty in Harare, the will-to-live for all requires confirmation. Every human being is endowed with irrevocable intrinsic worth. The elimination of poverty requires practical philosophical resolutions that are driven by sincere respect for human life.