Botho/ubuntu as a philosophy has been described as an integral part of Africa ethics that is grounded on issues pertaining to, among other things, humanism, communalism and identity. This therefore, means that it is based on an individual’s integrity and dignity within their respective wider communities.
In their research paper titled “Ubuntu/Botho and Democracy in The Traditional Tswana Society: Possible Lessons for The Future”, the authors, Mavis Mhlauli and Philip Bulawa posit that the relationship between democracy and ubuntu/botho in the traditional Tswana set-up is further exemplified in how decisions were made through consensus starting with the family where uncles, aunts, parents and grandparents regarding matters of the family popularly referred to as morero which translates to consultation.
The notion of morero would then be cascaded to the community through the wards and ultimately the kgotla (village assembly). The idea of openness and consultation on matters affecting people has guided Batswana over centuries and that is why all these practices are believed to symbolize democracy in action and the ability of the community to recognize the importance of each member of the family regardless of their social standing.
The authors of the paper also argue that the emphasis of ubuntu/botho on community over the individual is based on the notion that the individual is submerged within the community and the interests and aspirations of the community matter more than those of the individual.
The research paper concludes that the way democracy is practiced in Botswana has implications for democracy in view of the fact that democracy is not genetically inherited, as “it has to be learned and practiced for it to prosper”.
However, though Botswana is a democratic nation, “it appears to take democratic education for granted in that the way it is taught in schools clearly shows that there is a disconnect between what takes place in the classroom and the society”.
It is also argued that the curriculum in schools focuses on democracy as defined and practiced in the western liberal thought in terms of participating in elections, voting and community activities but falls short in connecting those ideals to the traditional form of democracy which is characterized by among other things, consensus building, participation, consultation, ascribed status and ubuntu/botho.
The paper further decries that even though a combination of traditional and western types of democracy is practiced, it is publicly and officially denied.
This hybridity poses problems for teachers who have to constantly grapple with ensuring that they relate what students learn to their everyday life experiences and teach them values inherent to the Setswana culture such as ubuntu/botho, “a situation that nullifies the very foundation and essence of educating children for democracy in order to develop democratic citizens”.
According to the research paper, the Tswana society is structured in such a way that it is seen to be democratic. Ubuntu/botho was and continues to be the hallmark of the Tswana people as it has permeated all the traditional structures such as the kgotla, ward and family. Each structure is an embodiment of ubuntu/botho as it is to be reflected in the daily operations of the people socially, politically and economically.
Each structure is answerable to the other and there is transparency in all its operations. Hence, the belief that the democratic heritage of the Tswana traditional governance centers on the kgotla and its role as a policy making body.
“It should be understood that the manner in which communication and consultations were done within this type of government put humanness, compassion, kindness, empathy and friendliness at the forefront which are some of the qualities that are characteristic to ubuntu/botho)”, states the research paper.
In Botswana democracy is defined in relation to giving people a voice and an opportunity to participate in the affairs of their lives. It is stated that “democracy involves giving each mature person a voice in the running of affairs and the chance to participate, directly or indirectly through representatives, in decisions affecting his life”.
Democracy can also be defined as a system of government that represents the people and responds to their needs and expectations, and that would essentially be undergirded by a transparent process of public responsibility and accountability.
It is also argued that to a large extent, democracy within the Tswana traditional society is viewed in relational terms which focus on ubuntu/botho”, while an African perspective defines democracy in terms of elections and that the quality of the individual to vote goes hand in hand with freedom of speech and association as well as fairness with the electoral mission.
In terms of the implementation of democracy in education, teachers and other educational professionals must play an active role in the decision making process involving schools.
This means that they have to be consulted about any changes in their conditions of service, participate in the syllabus change and curriculum reform. The curriculum should include teaching about democratic institutions and how they work. This involves incorporating practical experience of democratic institutions through visits to the kgotla, council or parliament and instilling democratic values in students.
According to the paper, consultation which personifies ubuntu/botho is key to democratic practices as perceived by Batswana. The kgotla is a traditional forum through which individuals and the community meet in order to achieve some consensus about solutions to issues and problems they are faced with.
“Form this discussion it is possible to conclude that the practice of democracy among the Tswana was and remains rooted on ubuntu/botho as epitomized by consultation and consensus”, posits the authors.
Also acknowledging that some of the ways in which democracy was exercised that incorporated aspects of ubuntu/botho are also discussed are the traditional kgotla system, judicial system, civic duties, traditional Tswana family, social activities and gatherings, age regiments and Tswana culture and values.
The kgotla served as a laboratory for ubuntu/botho as the community could easily see it in actual practice through the interaction between the chief and his people, people observed the etiquette exhibited at the kgotla, and the chief modeled ubuntu/botho for the morafe.
The collective decision making process exercised within this structure was based on ubuntu/botho in that it placed the community above the individual which is characteristic of ubuntu/botho.
It is also contended that “Botswana’s democracy today is unique in the sense that was founded on Tswana traditional values and norms of ubuntu/botho that were based on consultation, participation and consensus building”.
The kgotla as a community-wide gathering place has for a long time provided an opportunity to members of the community to express their views on wide range of matters of concern to them and ultimately be an integral part of a consensus-based decision making.
The customary judicial system in the form of the customary court in Tswana society was “more democratic in that it was open and adhered to the philosophy of ubuntu/botho as a cornerstone for its operations.
Adults who came to adjudicate on issues of concern such as cattle theft, marital issues, conflicts among members or any other issue were all given a chance to air their views on the matter with the understanding of a Setswana proverb that says “mmualebe o bua la gagwe”, meaning that everyone is free to express his opinion.
As for cultural practices, it is reckoned that “Tswana societies are known for their prominence in inculcating certain values inherent to their norms and standards such as ubuntu/botho. Of these values are civic duties which were taught from a tender age through initiation schools known as bogwera (boys) and bojale (girls)”.
Since the initiates were to participate in decision making at the kgotla, they modeled these activities during initiation such that they could serve their communities with ubuntu/botho, respect and humility. Hence, initiation ceremonies were seen to be crucial because they taught young people about ubuntu/botho and prepared them to be well integrated into their respective societies.
