WHILE transcribed in the various dialects and languages, African philosophy may be understood differently in the various different tongues across the African continent, the essence of the philosophy is, however, generally understood to mean an African-centred worldview which upholds African ethics, beliefs and values.
Munhu asina tsika haana hunhu.
Our literary and oratorical proverbs: ‘Tsika, magariro nemadimikira’ all allude to and buoy the fundamental tenets of ubuntu/hunhu, which shape the foundation of our philosophy.
African philosophy anchors the moral truths or standards that guide and steer our conscience.
As a result, our thoughts are governed by the will to live and let all prosper.
It is a philosophy based on the practical conduct of life.
For African people, history is not a mere record of past events, but is perceived as a concrete manifestation of the full reality of experience in a present which retains the meaning of the past and is relevant and dynamic towards the future.
Philosophy is thus a part of an unending process which expresses itself in actions at each stage of our history.
It is the citadel of our culture, hunhu hwedu – a truth, worthy of respect!
A definite advantage for including African philosophy in our education curriculum would be the building of an altruistic and productive society for the development of our socio-economic benefit, especially when confronted by real adverse conditions in the world.
Thus in our hunhuism, we believe co-operation with others and with God eventually overcomes adversity.
Philosophy in Africa has a rich and varied history.
Ancient African philosophers also made important contributions to Hellenistic (Greek) and Christian philosophy.
The influential philosophical school of Neo-Platonism, founded by the Egyptian philosopher Plotinus in the 3rd Century CE, was also influenced by African philosophy.
African philosophy is the heartbeat and pulse of words, deeds and behaviour that bind us as a people and is referred to as hunhu/ubuntu in Shona/Ndebele terms.
African philosophy can be best understood and expressed as springing from the fundamental assumptions about reality reflected in the languages of Africa.
It is therefore through language, gestures and moral education that African philosophy is continually passed on from one generation to another.
Nigerian Philosopher K.C. Anyanwu defined African philosophy as: “That which concerns itself with the way in which African people of the past and present make sense of their destiny and of the world in which they live.”
Ethno-philosophy records the beliefs established in African cultures.
It deems African philosophy as comprising a set of shared beliefs, values, categories and assumptions that are implicit in the language, practices and beliefs of African cultures.
As such, it must be seen as a bonding instrument for communal cultural heritage rather than an activity for the individual.
For many Zimbabweans, African philosophy is a normal day-to-day cultural practice, carried out in all social spheres of life and spaces, rather than in a Philosophy class to be analysed and discussed by Western scholars.
In African philosophy, age and time are seen as important factors in gaining wisdom, interpreting the past and forecasting the future.
In support of this view, ancient African proverbs such as: ‘What an old man sees seated, a youth does not see standing’ attests to the wisdom of age.
Truth is seen as eternal and unchanging (truth never dies).
Crime is seen as a blight on the earth – mhosva hairove – a crime does not disappear; remain as reminders of profound African sayings and truths.
In African philosophy the past is not seen as fundamentally different from the present; but all history is contemporary history.
Great Zimbabwe and the other major Munhumutapian Empires of southern, south-east and central Africa illustrate and reflect African culture and philosophy whose achievements in architecture and philosophy are pre-eminent.
In Southern Africa, the development of a distinctive indigenous African philosophy addressing the nature of existence, the cosmos and of humankind’s relation to the world following the Bantu migration has had the most significant impact on the philosophical developments of the region with the development of the philosophy of ubuntu/hunhu as a distinctive philosophical principal that materialised from an entirely African view-point of the world.
For many traditional African societies, ethics and philosophy are humanistic, functional and utilitarian and centred on improving social functioning and human flourishing.
Some African philosophers and writers who have also contributed to later-day academic philosophical theories and African ideas about ubuntu/hunhu and the maxims of African philosophy in their works are Paulin Hountondji, Peter Bodunrin, Kwesi Wiredu, Tsenay Serequeberhan, Marcien Towa and Lansana Keita.
Given most African societies demand some degree of conformity of belief and behaviour from their members to understand their cultures’ worldviews, the African philosophy of hunhu/ubuntu becomes the anchor of those beliefs.
Hunhu/ubuntu is in fact a complex matrix of beliefs, thoughts, etiquette and behavioural conformity that develops a nation positively.
Hence our communal and national social welfare is dependent on a communal ‘social good’ embodying values that everyone desires and requires like peace, harmonious living, communal productivity and national stability. 
Dr Tony Monda holds a PhD in Art Theory and Philosophy and a DBA (Doctorate in Business Administration) and Post-Colonial Heritage Studies. He is a writer, lecturer, musician, art critic, graphic designer, practising visual artist and corporate image consultant. He is also a specialist art consultant, post-colonial scholar, Zimbabwean socio-economic analyst and researcher.
For views and comments, email: tonym.MONDA@gmail.com