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Goulet (1996) declared that a new paradigm of development is clearly in gestation. Such paradigm centers on human development as an end, with economic development as the means (UNDP, 1994). In fact, the Millennium Declaration and the Millennium Development Goals (MDGs), identify human development as a key to social and economic progress. Indeed, MDGs have become a universal framework for development, and a means for developing countries and their partners to work together in pursuit of a shared future for all. However, from all indications, developing countries, particularly in Africa, are not on target on any of the goals. In order to achieve the MDGs, developing countries are urged to mobilize additional resources and break with business as usual syndrome. Thus the challenge of the MDGs underscores the need for Africa to wake up and exploit the opportunities that “Botho” can offer in the continent’s quest for a “second independence” (Ake, 2001; Nnoli, 2003) and/or a “second liberation” (Nnaemeka, 2009) from protracted development crisis of the modern history. Such a need, however, according to Tambulasi and Kayuni (2005) begs the question: Can African feet divorce Western shoes? Of course, there is a wider list of thoughts to be produced on that topic. The paper intends to reflect on “Botho” as a resource for a just and sustainable economy towards Africa’s development path in modern history.

The knowledge management (KM) models in the African organisations are influenced by the interplay between human agents from diverse societies whose experiences, values, contextual information and insights that are perceived controversial in Africa. The purpose of this paper is to elucidate the indigenous assumptions related to knowledge and its management in Africa and the perceived contradictions in the existing models by adopting the Ubuntu philosophy.

The authors used a perspective lens to examine the existing management practices and propose an integrated framework that is appropriate for the utilisation of the Ubuntu epistemic knowledge management practices and at the same time provide highlights on the perceived paradoxes and how they can be managed to improve knowledge management and people management in African societies.

The inductive posteriori knowledge approach is perceived to be dynamic, applicable and more desirable in the African societies as it allows organisational managers and their work teams to embrace knowledge construction, dependent on experiences in form of stories and metaphors that demonstrate successful work samples. The Ubuntu dramaturgical knowledge management approach adds value to the posteriori knowledge by refining the rhetoric stories and metaphors into empirical performance scripts that are tailored to the audiences’ expectations.

The paper adapted a perspective view to explain knowledge management; therefore, it was not possible to provide empirical data on the metaphysical and dramaturgical elements that are assumed to influence knowledge management in Africa. However, based on theoretical analysis, the authors have proposed a coherent knowledge management framework based on the interaction between posteriori KM assumptions and Ubuntu dramaturgy.

Ubuntu ideology has been appreciated since it treasures interdependency and interconnectedness among people. Therefore, collaborating partners working in Africa would be expected to act as interdependent agents, whereby this interdependency is perceived as an integral part of the knowledge management process. The proposed Ubuntu knowledge management model is grounded on the posteriori knowledge approach which assumes that experience is the source of knowledge. Through social interactions and experiences sharing, organisational members can create new processes, innovative technologies and dynamic context based performance scripts that can drive productivity.

The authors concluded that a coherent framework that is tailored to social interactions and contextual needs of the people and their communities can promote productive knowledge and knowledge management systems in the African contexts. Moreover knowledge management requires one to acknowledge the complexity of Ubuntu ideology in a sense that it recognises the past experiences and contributions of the diverse individuals in the same community/organisation.

This paper focused on examining how the Ubuntu philosophy can promote knowledge development and management strategies that are tailored to social and contextual needs of the organisations in Africa to curtail the perceived paradoxes in the existing knowledge management models.

Leadership and governance are all about “people” and the “common welfare”. Africans have an Ubuntu philosophy which culturally calls on individuals to promote the welfare of collective society. It is therefore paradoxical to note how African leaders and governance regimes perform poorly when it comes to the usage of public resources to create conditions for collective human welfare. Why do leaders instead of championing societal advancement rather advance their selfish, egoistic and sectional interests? This study aims to unpack a prevalent paradox and discuss a new approach of linking the rich Ubuntu philosophy to Africa’s governance and leadership discourse.

This study discusses from secondary sources of data, mainly drawn from journal articles, internet sources and scholarly books relevant to leadership and public administration in developing African countries and how Ubuntu African philosophy can be deployed to ensure leadership ethos. In attempt to obtain a more comprehensive and systematic literature review, the search covered all terms and terminologies relevant to the objective of the study. The search process mainly comprised four categories of keywords. The first category involved the concept as approximately related to leadership: “leadership and civic culture”, “Ubuntu culture” and “African collectivist culture”. For the final category, words such as “crisis”, “failure” and “experiences” were used.

This study contends that the preponderance of corruption and poor leadership in Africa is anti-cultural, anti-human, anti-ethical and anti-African; hence, those individuals who indulge or encourage leadership paralysis are not “true Africans” by deeds but merely profess to be. Linking the African Ubuntu philosophy to public leadership, the study maintains that the hallmark of public leadership and governance is to develop the skills of all and caring for the society.

This study draws attention to the need for leaders to espouse virtues so that leadership becomes a tool to promote societal welfare. The hallmark of public leadership and governance is to develop the skills of all and caring for the society. It involves weighing and balancing professional and legal imperatives within a democratic and ethical context with an ultimate responsibility to the people and public interest. It is not a responsibility to a particular set of citizens, but a commitment to be just and equitable to all. The preponderance of corruption and bad leadership is anti-cultural, anti-human, anti-ethical and anti-African; hence, individuals who indulge or encourage leadership paralysis are not true Africans by deeds but merely profess to be.

This study draws a clear link between indigenous African cultural value system and ethical public leadership. It draws congruence between Africa's Ubuntu philosophy of civic virtue and Africa's leadership/governance. This will bring about a renewal of thoughts and practice of public leadership on the continent, as it has been demonstrated that a true African seeks collective social welfare and not selfish interest.

Purpose – The paper attempts to locate the debate on corporate governance in a social and cultural context.

Methodology – It draws on the traditional African philosophy of ubuntu and articulates how this might affect corporate governance frameworks. The paper utilises multiple methods that include interviews, a review of documents, and case studies. It analyses incidents from across Southern Africa that demonstrate how notions of ubuntu influence corporate practices.

Findings – The incidents in selected organisations reveal how multinational corporations are involved in the delivery of social welfare programmes to their employees and local communities. Such practices underscore the differences in perceptions about corporate social responsibility in the West and Southern Africa.

Practical implications – It highlights the implications of these practices for multinational corporations and auditors who do business in Southern Africa.

Originality – The paper argues that ubuntu informs corporate practices and influences perceptions on what constitutes ‘good’ corporate governance and ethics in Southern Africa. Finally, it proposes an alternative corporate governance framework informed by ubuntu, communitarianism, and stakeholder theories. Arguably, such a corporate governance framework will take into account the social and historical context of Southern Africa.

Research limitations – The proposed corporate governance framework might suit only those communities who subscribe to ubuntu values and communitarianism.

This paper aims to demonstrate the relevance of worldviews of the global south to debates of artificial intelligence, enhancing the human rights debate on artificial intelligence (AI) and critically reviewing the paper of UNESCO Commission on the Ethics of Scientific Knowledge and Technology (COMEST) that preceded the drafting of the UNESCO guidelines on AI. Different value systems may lead to different choices in programming and application of AI. Programming languages may acerbate existing biases as a people’s worldview is captured in its language. What are the implications for AI when seen from a collective ontology? Ubuntu (I am a person through other persons) starts from collective morals rather than individual ethics.

Literature overview on the African philosophy of Ubuntu as applied to artificial intelligence. Application of it to the United Nations Educational, Scientific and Cultural Organisation (UNESCO) debates on establishing guidelines to the ethics of artificial intelligence.

Metaphysically, Ubuntu and its conception of social personhood (attained during one’s life) largely rejects transhumanism. When confronted with economic choices, Ubuntu favors sharing above competition and thus an anticapitalist logic of equitable distribution of AI benefits, humaneness and nonexploitation. When confronted with issues of privacy, Ubuntu emphasizes transparency to group members, rather than individual privacy, yet it calls for stronger (group privacy) protection. In democratic terms, it promotes consensus decision-making over representative democracy. Certain applications of AI may be more controversial in Africa than in other parts of the world, like care for the elderly, that deserve the utmost respect and attention, and which builds moral personhood. At the same time, AI may be helpful, as care from the home and community is encouraged from an Ubuntu perspective. The report on AI and ethics of the UNESCO World COMEST formulated principles as input, which are analyzed from the African ontological point of view. COMEST departs from “universal” concepts of individual human rights, sustainability and good governance which are not necessarily fully compatible with relatedness, including future and past generations. Next to rules based approaches, which may hamper diversity, bottom-up approaches are needed with intercultural deep learning algorithms.

There is very few existing literature on AI and Ubuntu. Therefore, this paper is of an explorative nature.

The ethics of Ubuntu offers unique vantage points in looking at the organization of society and economics today, which are also relevant for development of AI, especially in its tenet of relatedness rather than individuality (and practical use of AI for individuals), taking responsibility for society as a whole (such as analyzing the benefit of AI for all strata of society), and embodying true inclusiveness. Whether looking at top-down guidelines for the development and implementation of AI or the bottom-up ethical learning process of AI (deep learning), ethics of the Global South can have an important role to play to combat global individualist tendencies and inequity, likely reinforced by AI. This warrants far more research.

Applications of AI in Africa are not contextualized, do not address the most pressing needs of the African continent, lead to cybersecurity issues and also do not incorporate African ethics. UNESCO’s work in this regard is important but expert inputs are largely centered around Western “universal” principles and Organisation for Economic Cooperation and Development and EU precedence. African ethics have, so far, a small role to play in global ethics and philosophy and therefore risk to be overlooked in the discussion on AI and ethics. This is why the consultation process of UNESCO on ethics of AI was of paramount importance. However, it does not automatically lead to consultation of African philosophers or sages, as many are educated in Western (ized) education systems. See further details under practical implications.

This is a new area of research in which little work has been done so far. This paper offers the opportunity to widen the debate on AI and ethics beyond the conventional discourse, involving multiple worldviews, of which Ubuntu is just one.

This paper aims to address the main arguments put forward in Grietjie Verhoef’s article and contribute to a wider debate among management scholars on the role of indigenous theories. It challenges the view of African management as illusory and points to the rising support for indigenous theories as indicative of the weakening of the unquestioned dominance of universal theories.

This paper takes a conceptual and critically reflective approach, underpinned by a 360-degree evaluation of pertinent literature and theoretical arguments.

This paper reveals an underlying symmetry and interconnectedness, anchored on a shared communal ethos, among Afrocentric management concepts, specifically Ubuntu, Ekpe and Igbo apprenticeship systems. This symmetry points to an underlying indigenous management theory that begs to be further conceptualised, evidenced and advanced.

This paper affirms Verhoef’s demand for Ubuntu, Ekpe, Igbo apprenticeship system to be more rigorously developed and theoretically coherent and urges scholars to intensify effort towards advancing the conceptual and empirical foundations of African management. Echoing Mahatma Gandhi’s timeless counsel, this paper calls on critics of African management to join the effort to bring about the change they wish to see in African management theorising.

This paper disavows the alleged effort to impose a single “African management” model or perpetuate the “colonial/indigenous” binary divide but equally cautions against an effort to veto scholarly striving for a common identity, to learn from history or not embrace collective amnesia. As examples from the USA and Europe show, diversity, even heterogeneity, needs not to preclude the forging of a commonly shared identity complemented with appropriate sub-identities.

This paper links the African management-centred themes addressed by Verhoef to the wider debate among management scholars about lessening the dominance of universal theories and allowing space for context-resonant indigenous theories. It calls on African management scholars to invest the premium and intensified effort towards building a more robust and coherent body of indigenous theory that will have the capacity and efficacy to inform, explain and advance organisational practice and outcomes across Africa.

A Casebook of Indigenous Business Practices in Africa is a collection of business case studies that expand understanding of how indigenous enterprises apply entrepreneurial practices embedded in culture to achieve success. Indigenous methods are part of Africa's social and economic fabric, and these cases identify concepts and models that can accelerate growth in Africa. The value of these practices across regions of Africa cannot be overemphasised despite the dominance of Western business methods, which, though beneficial, are yet to drive the continent's developmental agenda. By exploring indigenous business practices in Africa, students, educators, practitioners, entrepreneurs and government decision-makers will be introduced to unique and sustainable practices that can foster inclusive growth and social and economic empowerment when contextualised within the business landscape. Identification of relevant orientations in indigenous practices that will benefit contemporary business frameworks and actors is a significant contribution of the authors of this book. Incorporation of these indigenous methods into management teachings and business practices is essential to the continent's economic growth and socio-cultural progress.

The purpose of this study is to explore indigenous conflict resolution mechanisms for resolving ethnic-based conflicts between the Awi and Gumuz communities in Ethiopia.

This study followed a qualitative research approach and it has a case study design that is appropriate to collect in-depth information about indigenous mechanisms of resolving conflicts that arise between Awi and Gumuz ethnic groups. Data were collected through in-depth interviews and document review.

The results revealed that the Awi and Gumuz ethnic groups resolve conflict through the elder council or shimigilina. This indigenous mechanism conflict resolution mechanism is well recognized, accepted and respected both by the Awi and Gumuz ethnic groups. Shimiglina has different phases and rituals which are finally concluded by kale-mehala (oath) or promising not to take revenge and harm. The Awi and Gumuz ethnic groups view shimigilina as a vital and effective conflict resolution mechanism.

This study clearly indicated important implications for policy, practice and future research. The Awi and Gumuz communities have used the elders’ council (shimiglina) to solve ethnic-based conflicts for a long time. Therefore, there should be policy frameworks at different levels (national, regional and local) for the integration of the elders’ council with the formal justice system. Put in other words, this indigenous conflict resolution mechanism should be properly organized and institutionalized. However, a comprehensive study should be conducted to understand how to organize and institutionalize this indigenous conflict resolution mechanism.

This is an original study that contributes to peacebuilding by discovering the role of indigenous knowledge in conflict resolution and peacebuilding.

This paper aims to explore, with the view to establish the prospects of applying Ubuntu-Botho African approach to stakeholder corporate social responsibility (CSR) for business organisations in sub-Saharan Africa (SSA), the experience of Basotho of Lesotho in using Ubuntu-Botho African principles and practices to pursue their socially responsible development fashioned in social responsibility (SR) terms.

Using data mainly from desktop research, the theoretical or conceptual content of the paper was established to inform the discussions on the prospects of applying Ubuntu-Botho African principles and practices to stakeholder CSR for business organisations in SSA.

Ubuntu-Botho African approach to stakeholder CSR could generate a very different notion of ideal SR of business organizations in the context of SSA as the experience of Basotho of Lesotho reveals. Whether or not one is persuaded by this Ubuntu-Botho approach to stakeholder CSR, the discussion serves to illuminate the need to broaden the terms of the debate over the appropriate role of business organizations, at least in the context of SSA, regarding their CSR and performance within which they operate.

The paper mainly uses secondary data that is considered to be most relevant, valid and reliable to inform discussions on the prospects of the application of Ubuntu-Botho African ethics to stakeholder CSR for business organisations in the context of SSA. The author’s knowledge of Lesotho – where he lived, studied and worked – informed the writing of this paper, as well as discussions on the prospects of applying Ubuntu-Botho African approach to stakeholder CSR for business organisations in SSA using the experience of Basotho of Lesotho in engineering their socially responsible development to become the granary of Southern Africa in 1900s.

The purpose of this paper is to engage with the discourse on the assumed existence of an distinct “African management” model. It critically deconstructs the concepts and submits an alternative strategy to address the need to understand what is happening in management of business in Africa.

Qualitative critical text analysis is used to understand the discourse on the nature of “African management” from the extant literature. The identity theory informs the understanding of the references to “African” as fundamental to identify a distinct management model. This analysis is supplemented by empirical case study research into successful African business.

Scholars failed to conceptualise what is “African”, and subsequently also what constitutes “African management”. This conceptual void undermines the critical reconstruction of a single African management model. Empirical research into actual management practices emerge as fundamental to systematic progress in this discourse. This research points to diverse management traditions converging into pragmatic practices.

Only a limited number of case studies were conducted into management history in Africa. This paper argues for an extended research programme, but this is future work.

It suggests a research strategy for scholars in African business studies, business history and management history to collaborate towards making a solid contribution to the economic development of our continent.

This research has the potential of forging collaboration in business among all of the people in Africa.

A critical text analysis is used to expose the conceptual lacunae that undermines progress in the discourse. This paper contributes to the literature on “African management” by systematically deconstructing the concept of “African identity” as a prerequisite to the management discourse. By signalling ethnic nostalgia, the critical reconceptualisation of Africanness offers an intellectually creative strategy out of the stalled discourse.