Exploring the many cultures around the topic of Global Giving, I began researching the cultures of

African, a region of the world I know little about yet concerned with its current cultural and political

struggles. I discovered Ubuntu, the humanist philosophy of generosity and community.

The African people have a long time history of philanthropy that is deep-rooted in mutual support

through the family network and at the community level. This tradition stems from the belief that the

society was founded on dialogue (oral storytelling) and reciprocity. In pre-colonial times, a celebrated

ancestor was defined by the larger number of its descendants rather than its achievements. Affluence

was the collective kinship of the group comprised of individuals from the wealthy to the poor. This was

based on acquiring labour to cultivate the land and where individuals took care of each other i.e.

refugee took care of the poor, marriages were exchanges of property around giving and political

allegiances or widowed women were supported by their husband’s families or travelled to other

communities through the women’s network.

A person cannot exist as a full human being in isolation. A Xhosa proverb says “a person is a person

through persons.” Whatever happens to the individual happens to the whole group, and whatever

happens to the whole group happens to the individual.” This quality is known as Ubuntu. Compared to

the western perspective of ” the inner self” or” the individual’s” responsibility to the larger society.

Great African leaders have referred to Ubuntu as an “inspiring symbol of tolerance and humanity. It is a

way of life that underpins the concept of an open society”. Former president of South Africa, Nelson

Mandela describes Ubunto as, “A traveller through a country would stop at a village and he didn’t have

to ask for food or for water. Once he stops, the people give him food, entertain him. That is one aspect

of Ubuntu, but it will have various aspects. Ubuntu does not mean that people should not enrich

themselves. The question therefore is: Are you going to do so in order to enable the community around

you to be able to improve? “

Ubuntu is rooted in the Bantu language where interpretation varies in different regions. In Tanzania,

“obunto” refers to human characteristics of generosity, In Kenya , “utu” was the central philosophy

where everything was done for the benefit of the community, In Botswana, “botho” means “a person is

a person through others” is one of the country’s five national principals.

Today, some African social scientists believe that the individual’s dependence on community has limited

their ability to take control over their destiny and contribute to the larger society. Africans have become

too dependent on the community to provide and in some incidences on foreign aid.

Efforts are being made today to reenergize these traditions by encouraging regions of African that have

strong economic growth to establish philanthropic institutions to sustain African initiatives in their

country.

Works Cited

African Culture & Personality, Bad Social Science, Effective Social Activism or a call to reinvent Ethnology

African Studies Quarterly, James Lassiter

Reciprocity and Assistance in Pre-Colonial Africa,, Steven Feierman, Philanthropy in the world’s

traditions.

http://en.wikipedia.org/wiki/Ubuntu_(philosophy)#Definition. (see video with host Jim Modise)

Trust Africa website

http://www.trustafrica.org/index.php?option=com_content&task=view&id=150&Itemid=109&lang=en

“A smile is the light in your window that tells others that there is a caring, sharing person inside.” – Denis Waitley

South Africa is a nation with a rich history of philanthropy. Many charities in South Africa are based around the idea of Ubuntu. Ubuntu is a word used to describe the notion that a person cannot exist without the help of their community; “I am; because of you” (May). Although the concept of Ubuntu has been around for centuries, it was introduced to the Western world in the 1990’s through the writings of Cape Town archbishop Desmond Tutu. Nelson Mandela was asked to define Ubuntu in a 2006 interview where he described it as being a traveler passing through a village and not having to ask for food or water because, just by stopping in a village, the villagers would give him the nourishment that he needed (May). Ubuntu reminds me of the saying “It takes a village to raise a child” in the sense that if a child is to grow and mature they will need the help of family and friends, teachers and principals, doctors and many other members of their community. The child will be because of the help of these people, Ubuntu.

The Smile Foundation is one of many South African charities that are based on the concept of Ubuntu. Started in 2000 as the Smile Fund, it came about when a parent wrote many letters to Nelson Mandela asking for his help to send their child overseas for Facial Reanimation surgery to correct the child’s facial paralysis (“How Smile Foundation Began” 2014). The Lubner family became involved and saw a potential for growth in the South African medical community. They brought the doctors who were performing these surgeries to South Africa to train South African doctors so that other children could benefit from the cosmetic procedure (“How Smile Foundation Began” 2014). The non-profit organization was renamed in 2013 as the Smile Foundation. Working with many South African doctors and nurses, the Smile Foundation literally puts smiles on the faces of children (“How Smile Foundation Began” 2014). They are allowing these children the gift to enjoy their childhood without being teased and tormented for their physical appearance. Because of this, I believe the Smile Foundation embodies the idea of Ubuntu. In a world that puts so much emphasis on physical beauty, these children would probably not be able to blossom to their full potential if not for the work of this foundation. They are saving the children from a lifetime of being teased and bullied, therefore helping them build their self-esteem and one day growing up to be successful adults.
Ubuntu has helped to make South Africa a better place. This concept of philanthropy was the basis to the Smile Foundation and who knows how many other South African charities. All nations should adopt the concept of Ubuntu: “I am; because of you.” People would be more inclined to give if they saw their donation as a thank you for all the work the community has done for them.

Works Cited
How smile foundation began. (2014). The Smile Foundation. Retrieved September 22, 2014, from http://www.smilefoundationsa.org/about-us/how-smile-foundation-began/
May, K.T. (2013, December 9). I am, because of you: Further reading on Ubuntu. Tedblog. Retrieved September 22, 2014 from http://blog.ted.com/2013/12/09/further-reading-on-ubuntu/

Ubuntu is an indigenous South African philosophy that recognizes there is an interconnection between all people and no one person exists in isolation. Every interaction with a person is an opportunity to explore our humanity (Kamwangamalu, Nkonko M. (1999). Ubuntu in South Africa: a sociolinguistic perspective to a Pan –African concept.) At the core of this philosophy is the desire for all persons to live a life that can bring positive change to other people in their family, community, village, city or country.

The history of ubuntu was not scribed like the Torah, etched like Egyptian hieroglyphics or written like the Bible. It is indigenous in nature and its legacy is passed from generation to generation in song, story telling and proverb. The essence of ubuntu is philanthropic because it encourages acts of kindness, generosity and compassion. Ironically, the word philanthropy does not have a direct English translation in any of the eleven official languages of South Africa.

The importance of ubuntu in South African culture is made apparent in the White Paper for Social Welfare published in Pretoria, August 1997. The document sets-out the principles, guidelines, recommendations, proposed policies and programs for developmental social welfare in the new democratic post-apartheid South Africa.

Ubuntu is listed in the White Paper as part of the National Developmental Social Welfare Strategy (The White Paper for Social Welfare 1991, Department of Social Welfare, Chapter 2, Point 24). In the White Paper for Social Welfare ubuntu is explained as a spirit of mutual support and a principle of caring among all people.

The document goes on to explain that every person must take on both the rights and responsibilities necessary for individual and societal change. It also fosters the belief that respect and humanity must be reciprocal in all relationships between people in order to have a just society.

An example of how this benevolent philosophy is expressed in current day South Africa is found in organizations like the Ubuntu Institute and Ubuntu Mission.

The Ubuntu Institute (www.ubuntuinstitute.com) located in Guateng, South Africa offers programs to eradicate poverty, promote gender equality and empowerment of women, provide access to education, and promote environmental sustainability. One of the key programs offered at the Institute endeavors to promote the prevention of HIV/AIDs through behavioral change at the community level, individual level and political level. Prevention of HIV/AIDs is a worldwide issue and it is one of the foremost health related concerns in South Africa. All of the programs are driven by cultural and indigenous values that reflect the philosophy of ubuntu. Individuals who participate in the programs are in a position to bring positive change to themselves and to their community.

Ubuntu Mission (www.ubuntumission.org) offers educational opportunities to people who wish to develop business and leadership skills. The graduates of the Mission program can use their skills and knowledge to benefit their community and increase the economic prosperity of the country.

The philosophy of ubuntu is deeply woven in to the fabric of the South African people and continues to play a significant role in the country’s vision for the future (Smith, Barry, 2006, Building a culture of giving and “social justice philanthropy” in South Africa.). “It is the essence of being human. It speaks of the fact that my humanity is caught up and is inextricably bound up in yours. I am human because I belong.” (Tutu, Archbishop Desmond, 1999, No Future Without Forgiveness).

Works Cited

Kamwangamalu, Nkonko M. (1999). Ubuntu in South Africa: a sociolinguistic perspective to a Pan –African concept.

Smith, Barry (2006). Building a culture of giving and “social justice philanthropy” in South Africa.

The White Paper for Social Welfare (1997). Department of Welfare, Republic of South Africa.

Tutu, Archbishop Desmond (1999). No future without forgiveness.

The Ubuntu Institute www.ubuntuinstitute.com

The Ubuntu Mission www.ubuntumission.org

Today South Africa (SA) is considered “the second-most charitable country, behind the United States.” In the post-Apartheid era wealthy South Africans have become both “Benefactor” and “Volunteer” donors – giving time and money to charities.

The reasons philanthropists in SA give, are varied. However, a belief in the African philosophy of ‘ubuntu’ is said to underlay the need to give. A strong sense of community pervades the philosophy of ubuntu and culture of giving in SA. However, the divide between the rich and poor is also a driving force behind philanthropy in the country.

The drivers of philanthropy in SA are complex, “(t)hey go from plain guilt to wanting to uplift the economy, and knowing that the only way to get people working, participating and out of poverty, is to care for your fellow human being.”

The philosophy of ubuntu is not new to the African continent. The idea that “I am because you are and you are because I am” has existed as a collective conscience long before the Colonialists arrived with their divide and conquer ideologies. The very definition of ubuntu exudes a sense of charity and well-being which, over the years, has fostered various forms of philanthropy and giving at all levels of society.

Ubuntu is known by various names in different African countries: in Botswana it is ‘botho’; in Zimbabwe, ‘unhu’; in Malawi, ‘uMunthu’, to name only a few. Regardless of its name, most African nations abide by the spirit which ubuntu embodies and that is of humanness and humanity.

Viewing the concept of ubuntu through a philanthropic lens the picture is one of a culture that promotes communalism and interdependence. It is in SA where the philosophy of ubuntu took on its greatest challenge – Apartheid. However, it was also this ‘challenge’ which helped to resurrect the culture of ubuntu by recognizing that reconciliation was a key facet of the philosophy.

It was in 1995 that SA decided to deal with its colonial past by setting up the Truth and Reconciliation Commission (TRC). The idea of the TRC was to allow victims of gross human rights abuses under the Apartheid regime to tell their stories while facing their accused. Consequently, the perpetrators of the violence were offered amnesty for their crimes in return for full disclosure of the atrocities they committed. The world watched with incredulity as the public hearings unfolded: How could anyone forgive such inhumanity?

Archbishop Desmond Tutu credits the culture of ubuntu with the grace South Africans needed to forgive their abusers. The TRC was touted as a way for SA to heal old wounds and move towards its future. It is this resilience that prompted “SA and most other African countries (to) publicly (declare) the 21st century as the century for renewal and advancement of the African continent so that African countries become active and competitive players on the global stage.”

Through all of its trials, SA has definitely become “a competitive player” on the philanthropic global stage. However, there are concerns in SA that ubuntu will be commercialized, consumed and pervaded by companies and organizations looking to capitalize on its philosophy. Being conscious of this could go a long way when looking to secure donations from philanthropists in the country.

“No man is an island, entire of itself. Each is a piece of a continent, a part of the main. Any man’s death diminishes me, because I am involved in Mankind”
​~ Reverend John Donne (in Wanless, 2007)

South Africa is home to nearly 50 million people and is often referred as the “rainbow nation”, because of its rich cultural, linguistic, and religious diversity (Murithi, 2009). Colonization, followed by years of apartheid, has forced South Africans to live with violence, inequality, displacement, and extreme poverty (Muthien, 2008). Nevertheless, South African culture and traditions are rich with practices of giving that are informed by an alternative worldview and challenge western definitions of philanthropy.

Unlike western cultures, which are based primarily on Descartes’ philosophy ‘I think, therefore I am’, the worldview of many Africans, particularly in the sub-Sahara, is focused on the concept of ubuntu, or the mindset that ‘I am because we are’ (Lewis, 2010; Metz & Gaie, 2010; Muthien, 2008; Ramose, 2010; Wanless, 2007). For many South Africans, ubuntu is the essence of being human. It reinforces the importance of a shared way of life within the community and prescribes a moral obligation to help others (Metz & Gaie 2010). According to Desmond Tutu, a person becomes a person when he/she posses ubuntu, which is achieved by being generous, hospitable, friendly, caring, compassionate and sharing what they have with others (in Lewis, 2010 & Murithi, 2009). That is not to say that in order to achieve ubuntu a person must disregard themselves, but rather that enabling and improving the community is an important part of life for which you will be appreciated (Mandela, 2006).

Given that much of South African culture is based the concept of ubuntu, it is not unusual to find neighbours helping each another with food or fuel to make a fire, a practice that is not as common among those raised the ‘I’ orientation of life (Ramose, 2010). This is a prime example of the type of giving and philanthropic practices that are widespread among the majority of South Africa’s citizens. While this type of giving does not necessarily conform to western definitions of philanthropy, it does demonstrate the ubuntu worldview, which advocates relationships in the community, the need to be generous, and the importance of helping others.

The results of a national survey commission by the Centre for Civil Society (CCS) also illustrate the influence of the ubuntu worldview on South African giving practices and the disconnect between western and South African forms of philanthropy. The results of this study revels that, unlike common western assumptions that giving occurs primarily among the rich and is a voluntary act, giving in South Africa is not unilinear from the rich to the poor and is often influenced by patterns of family obligation and reciprocity, that extend eyond the nuclear family (Everett, Habib, Maharaj & Nyar, 2005). In fact, the majority of giving in South Africa occurs in poor communities through informal networks, in the form of money, goods and time. Examples of this include stokvels, which are community based rotating credit circles, and burial societies, that pool resources to transport the dead back to their place of birth for funerals (Everett et. al., 2005). Regardless of what form they take, giving practices in South Africa are heavily influenced by the concept of ubuntu and challenge western definitions of philanthropy.

Works Citied

Everatt, D., Hanbib A., Maharaj B., & Nyar, A. (2005) Patterns of Giving in South Africa.
​International Journal of Voluntary and Nonprofit Organizations, 16(3), 275-291.

Lewis, B. (2010). Forging an Understanding of Black Humanity through Relationship:
​An Ubuntu Perspective. Black Theology: An International Journal 8(1), 69-85.

Mandela, N. (2006). The Ubuntu Experience, an interview with Tim Modise .
​Retrieved from http://www.youtube.com/watch?v=ODQ4WiDsEBQ

Metz, T. & Gaie, J. (2010). The African Ethic of Ubuntu/Botho: Implications for
​Research on Morality. Journal of Moral Education 39(3), 273-290.

Murithi, T. (2009). An African Perspective on Peace Education: Ubuntu Lessons in
​Reconciliation. International Review of Education 55, 221-233.

Muthien, B. (2008). Egalitarianism and Nonviolence: Gifts of the Khoe-San. Off Our
​Backs 38(1), 57-61.

Ramose, M.B. (2010) The Death of Democracy and the Resurrection of Timocracy.
​Journal of Moral Education 39(3), 291-303.

Wanless, D. (2007). Ubuntu – We All Belong to Each Other. International
​Congregational Journal 7(1), 117-119.

In Ethiopia, an East African country, joining a Mahiber is one of the main aspects of social interaction people have with each other. The word Mahiber means ‘an association’. Mahiber is a traditional philanthropic organization with the purpose of forming a safety net for people. Often times, people who form Mahibers have common attributes like living in the same neighbourhood, or belonging to the same church. Other times, they can even be relatives, in which case the main purpose of the Mahiber is to keep family ties stronger, and distant relatives closer.

When a Mahiber is first formed, a group of people will gather and come up with rules to guide the function of the organization. The rules concern issues like the maximum number of members, how often to meet, monetary contribution of each member at each meeting, and the kind and amount of support each member will receive from the group in times of need. Members will also decide on what kinds of situations they will support members with, the most common ones being death of family members, birth, and sometimes even graduation of members’ children. They will also agree on measures to be taken when members fail to make the periodic monetary contribution or fail to carry out their responsibilities as members (A. Negere, personal communication, September 27,2010).

Members of Mahibers have meetings on a regular basis, usually every month. These meetings are almost never formal, and members take turns in hosting the meetings at their homes. The host is expected to serve a meal or snacks depending on the time of day the gathering takes place. This provides a great chance for members to socialize, and most of the meeting is spent doing just that. However, some part of the meeting will be dedicated to discussing important issues. The money collected at each meeting is saved and used when a member needs assistance. In cases when an individual is unable to make the financial contribution, he or she will supply manual labour instead. This is to say, the individual will for example help each host with preparing for meetings. These types of members are considered to be equal members of the Mahiber and will receive similar support when in need (A. Negere, personal communication, September 27,2010).

As mentioned previously, one of the support members receive from their Mahiber is at the event of a death in the family. In the case of lose of family members, the financial assistance will depend on whether the deceased was a spouse, a sibling or a child of the member. The largest amount is given when a member losses a spouse, and least if it was a sibling. During this time, the member who has lost a loved one will receive certain amount of money depending of the relation to the deceased. On top of that, the other members are required to help with serving lunch and dinner to the guests of the mourning family for three days. This is done by taking turns in bringing food, and also cleaning up afterwards (A. Negere, personal communication, September 27,2010). The contribution made by the Mahiber is very valuable as it will take the burden of the family from worrying about their guests and gives them time to grieve their loss.

Although, it may seem insignificant, the contribution Mahibers have on the lives of individuals, and in society at large is priceless. In addition to providing people with the materialistic and physical support they need in trouble times, it also makes available the opportunity for people to share the good times and the bad. It brings people together in a way they might not be able to if they were just people who run into see each other at church once a week.

Throughout my childhood, family members would describe stories depicting their upbringing in East Africa; the difficult times, the government nationalization of personal property directed at particular ethnicities and the disparate situations they witnessed, always making a point to convey just how “lucky” I was. The importance of family and community support was a recurring theme to these tales. As someone who was fortunate to grow up in Canada, these stories seemed so foreign to me. And although this was a difficult concept to comprehend in my youth, as an adult I realize that this is an unfortunate global reality.

Various communities would come together in the rural areas, regardless of ethnic or religious background, to help neighbouring villages work the land, provide agricultural supplies or livestock and build wells (1-3). This sustainable approach to famine relief required the cooperation of multiple sub-communities to facilitate and achieve their agenda, working side by side in close partnership with villagers that ultimately provided the village and future generations with food and clean water supply. The Tanzanian population consists of 120 ethnic groups, with 6 religious communities within the Asian community alone (4,5). Despite some disagreements between these communities in the past, the importance of helping others in need took precedence.

Food and water should not be seen as a ‘privilege’, especially when it is a matter of live and death. It can be both an instrument and limiting factor in poverty alleviation and economic recovery (6). Investigators illustrate that better nutrition is associated with higher income, and that nutrition interventions have a substantial beneficial effect (7). Furthermore, the incidence of malnutrition in Tanzania has been attributed to the high levels of poverty in rural parts of the country where 87 per cent of the population depend on agriculture for their livelihood (8).

Africa also has the lowest water supply and sanitation coverage in the world, contributing to the dangerous health situation observed in many regions, where hunger and water-related diseases are prevalent (9). This circumstance is much more widespread in rural areas, where accessibility is only 50% compared with 86% in urban areas (10). Villagers, particularly women and children, are faced with the burden of traveling very long distances to obtain water, resulting in a heavy workload (11). Studies also indicate that increasing the distance to the nearest water source results in a significant increase in trachoma prevalence (12). In addition, the diarrhoeal diseases, malaria, schistosomiasis and lymphatic filariasis have all been implicated with inadequate clean water supply (13). Problems with freshwater availability in Tanzania are further complicated with droughts and variable levels of rainfall resulting in a significant portion of the population that are dependent on groundwater as their primary water source (6,14). Since, water availability is inextricably linked with climate, the need for wells in rural villages is further reinforced (6,15,16).

Being a member of this environment carries a certain conscientious responsibility to one’s neighbours that extends beyond the community they identify with. In this example, the mindset cannot be linked to one particular culture or religion, rather it exemplifies the basic moral principles that cross those barriers. Whether out of religious obligation, a sense of duty or simply the need to help those less fortunate, communities involved in work of this nature were pioneers in developing sustainable approaches to empower neighbouring villages and illustrating the effectiveness of hope in a non-institutional environment. A notion of goodwill and caring that would be passed off to their future generations, emphasizing the “pay it forward” ideology. Through a collective, holistic approach juxtaposed with close partnerships fostered between different communities, residents are given the opportunity to actively break out of the cycle of poverty and provide for their families in
a dignified and non-humiliating manner. Everyone in this case facilitates philanthropy in an atmosphere that viewed all participants as equals, in contrast to dominance by the wealthy elite in an attempt to restore social order. Although, their primary motive and methods differ from traditional Western strategies, the overall goal is essentially the same, to help those in need. It is important to recognize all forms of philanthropy and their sustainable contribution to the society in which they exist.

References
Irene De Albuquerque, verbal communication
Peter De Albuquerque, verbal communication
Arminda Fernandes, verbal communication

http://en.wikipedia.org/wiki/Demographics_of_Tanzania

http://www.indexmundi.com/tanzania/demographics_profile.html

UNEP. 1999. Global Environmental Outlook.
Alderman, H. et al. Reducing Child Malnutrition in Tanzania-combined effects of income growth and program interventions. 2005. World Bank Policy Research Working Paper No. 3567
Prospector John. Tanzania recording steady progress against malnutrition. IPPmedia. http://ip-216-69-164-44.ip.secureserver.net/ipp/guardian/2007/10/03/99636.html

http://maps.grida.no/go/graphic/water_availability_in_africa

ONU/WWAP. 2003. UN World Water Development Report.

http://www.concern.net/en/donate/making-a-major-donation/harambee/harambee-water-and-health-tanzania

Baggaley, R.F., et al. 2006. Distance to water sources and altitude in relation to active trachoma in Rombo district, Tanzania. Trop. Med. Int. Health. 11(2): 220-7.

http://www.wateryear2003.org/en/ev.php-URL_ID=4874&URL_DO=DO_TOPIC&URL_SECTION=201.html

http://www.tanzania.go.tz/waterf.html

Riebsame et al. 1995. “Complex River Basin Management in a Changing Climate.” In K. Strzepek and J. Smith (eds.) As Climate Changes: International Impact and Implications, pp. 57-91. Cambridge University Press.

http://www.unep.org/dewa/Africa/publications/aeo-1/fig2e2.htm

“Umuntu Ngumuntu Ngabantu”

This Zulu saying, which means ‘a person is a person through other persons’, originates from a fundamental philosophy in traditional African culture: ubuntu, which literally means humanity or kindness. The belief that humans are interconnected and share a common bond that helps uncover basic human qualities is the foundation upon which philanthropy has been built in Southern Africa. A similar philosophy, ujamaa, was created in Tanzania by Julius Nyerere, the country’s first president. Ujamaa, or familyhood, was the crux of Nyerere’s economic and social development initiatives and a driving force behind the strong sense of community, and corresponding integration into one unified society. It is to these philosophies that credit must be given when discussing how philanthropy came to be such an imperative part of the Tanzanian lifestyle.

For my mother’s side of the family, the Tejpars, philanthropy has always been a priority. To them, it is more than a fundamental belief; it is a way of life. From the age of 8, my mom vividly remembers being taught the values of generosity and selflessness, and being urged to integrate these values into everyday living. Growing up in Upanga, Tanzania, my grandfather and his brothers had the responsibility of providing their families with food, shelter, and an education, a feat that did not come easy. Working together and embodying the values of unity and familyhood so encouraged in society at the time, my grandfather and his brothers opened a bakery in Changombe, a suburb of Dar-es-Salaam, Tanzania’s capital, called White Hart Bakery. It is here that the intention of giving back to the community was put into action. At the end of each day, my mother’s grandmother, known to the family as Maji, would collect the leftover loaves of sliced bread from the bakery, and toast them in the oven. They would be re-bagged and loaded onto the bakery truck where Maji would take them to subsidized housing communities where fellow Ismaili Muslims lived. Through this simple act of giving, dozens of loaves of bread, which would have ultimately gone to waste, fed hundreds of hungry people. Additionally, a part of the profit from any family business was allocated to daan, meaning philanthropy in Kutchi, an Indian dialect my family speaks. Once my grandpa and his brothers became more successful, they opened a small grocery store. Even here, philanthropy could be seen in the workplace, where individuals with little to no educational background were employed doing various odd jobs so they too could make a living.

It is with this sense of openness that my mother was brought up, and how my sister and I have been raised as well. The Tejpars never lost sight of where they had once been; as they became more affluent, they felt it was their duty to give back. Whether it was through toasted bread slices, employment, or another form of philanthropy, giving back was not solely about money to the Tejpars. They recognized the impact their actions made on their community and in turn, allowed them to feel a sense of belonging. These instances of giving, whether classified as ubuntu, ujamaa, or a more Western approach, were all fueled by the same motive: the love of humanity. For the Tejpar family, the purpose of life is a life of purpose. The family exemplifies ubuntu in its truest sense: they have stayed a family through giving to other families.

Works Cited

Coughlan, Sean. (2006). All you need is ubuntu. Retrieved from http://news.bbc.co.uk/2/hi/uk_news/magazine/5388182.stm.

Manda, David Suze. (2009). Ubuntu philosophy as an African philosophy for peace. Retrieved from http://www.africafiles.org/article.asp?ID=20359.

Nabudere, Dani W. Ubuntu philosophy: memory and reconciliation. Retrieved from http://www.grandslacs.net/doc/3621.pdf.

Ngwodo, Chris. Pax Africana. Retrieved from http://www.blackstate.com/paxafricana.html.

Nyerere Educational Resource Center. Philosophy of Mwalimu Julius Kambarage Nyerere. Retrieved from http://www.nyererecenter.org/cms/philosophy.

Zeenat Ladak, mother

In Egypt, Muslim’s traditionally celebrate a birth by an animal sacrifice. A week after the birth of the child, parents usually buy a goat or a sheep, have a religious sacrifice, then cook it. The way in which this traditional practice relates to philanthropy is illustrated in how the goat/sheep is divided. One third of the animal is split amongst the family for them to enjoy, another third is shared with friends of the family. Finally the last portion of the goat is given to those less fortunate who other wise could not afford such a meal.

Buying a goat/sheep in Egypt to perform this ceremony is quite expensive, therefore it is usually only done by the wealthier class. Because of this reason, no child in my family received a ceremony (my parents were not able to afford it at the time). However, it is encouraged that you perform this sacrifice once you feel that you are financially able to do so.

Similar to many types of Western philanthropy, this tradition stems from religion. Not only does it relate to the story of Ibrahim and his sacrifice, but it also enforces the idea of community and the notion of sharing. Muslim’s are taught to always help those that are in need. There are many types of ways a one can fulfill their obligation to help those that are less fortunate. This is one of the many ways in which Muslim’s are taught to care for one another and to build a strong community.

The reason this type of philanthropy is more popular in Egypt than it is in the Western world is because of the difference in living conditions. Of course there is homelessness and famine in Canada, however the amount of people living in these condition is far greater and more severe in Egypt. Providing a meal for someone- whether family, friend, or stranger- shows generosity. This will ultimately build a strong community where a child can flourish.

This type of sacrifice is seen as a blessing for the child. It puts forth the parent’s wish for that child to be a humble, and giving person. Through this ceremony, it is believed that these values are embedded within the child and they can grow up to care for their community.

Works Cited

Hassan Al-khooly and Magda Abulatta, Egyptian-Canadians; and parents
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If it is possible for humans to have a drive – perhaps even an instinctual one – to be generous and philanthropic, then it bears reason that there should be examples of philanthropic activities happening all over the world and all throughout history. This paper will explore the possibility of the existence of philanthropy in ancient Egyptian civilization – a civilization known for its pioneering thought, spectacular advances and magnificent beauty.

The religion of the ancient Egyptians was polytheistic, and it affected every aspect of their culture. The focus of daily life was on the interaction between humans and the divine realm; a person’s actions would affect both the state of the terrestrial world as well as their fate in the afterlife. After death, the Egyptians believed each person to be judged by the “weighing of the heart”, a process in which the gods scrutinized the actions of the deceased to determine whether they had behaved in accordance with Ma’at, and deciding if they could proceed to the afterlife.

Ma’at was a concept of truth, balance, order and justice, personified in Egyptian culture as a goddess. An individual could violate Ma’at by their actions, but so too could the nation as a whole. The ancient Egyptians believed that failure to maintain Ma’at as a country could result in divine intervention in the form of floods, famine, enemy incursions and scourges on crops – the king, acting as intermediary between humans and gods, was the key to upholding Ma’at, both by maintaining justice and harmony in human society and by sustaining the gods with temples and offerings.

Although Ma’at was seen to transcend ethics – which was considered a utility of the human world – it was entwined with it. Ma’at was the immutable moral standard by which a person could judge right or wrong. However, establishing Ma’at was not a natural phenomenon and something the individual was required to constantly work towards; it was believed that the natural tendency of things is deterioration towards the opposite of Ma’at: evil, chaos and injustice.

There are documented examples of giving in ancient Egyptian civilization related to religion. Temples, being central to Egyptian society and requiring vast resources devoted to their upkeep, regularly received donations from the monarchy. Pharaohs often put resources towards the expansion of temples as part of their obligation to honor the gods. Egyptians frequently donated goods to be offered to the temple deity and objects inscribed with prayers to be placed in temple courts.

Greed was condemned; selfishness, jealousy and the desire for possessions was seen as an incurable illness of the heart and a danger to the societal balance. It was seen as being contrary to Ma’at to be an unfair employer who jeopardized the independence or subsistence of their labourers with unremunerated work. Inscriptions found in tombs have noted examples of individuals that gave to those in need (i.e. bread, clothes, boats), as well as those who prided themselves on protecting orphans and defending widows. I even found reference to “charity” in ancient Egypt as being perceived as an inner disposition toward fellow human beings, and a way to propitiate the gods for the purposes of achieving immortality.

It would seem that ancient Egypt was a generous and philanthropic society, correct?

What has not been mentioned is that ancient Egyptian society was highly polarized: the chasm between rich and poor only growing more pronounced with the passage of the centuries. A diminutive upper class ruled – with the help of scribal administration and a good dose of religious fear – over the masses of Egyptian farmers and peasants living barely above subsistence level, exacting huge taxes on them (on average, 20% of their crops) and ruthlessly punishing them when they couldn’t pay.

A recent archaeological excavation in the news in November, 2010 found the burial site of 400 lower class Egyptian people, dating somewhere between 2,700 and 2,000 years ago on the Giza plateau in Egypt. Research shows that these individuals were malnourished, with high incidence of blood disorders present, suggesting a sub-standard diet for this population.

Does this revelation change the way you think about the ancient Egyptians and their generosity? You decide!

Works Cited

“An Overview of the Ancient Egyptian Religion”

http://www.touregypt.net/featurestories/religion.htm

“Ancient Egyptian Religion”

http://en.wikipedia.org/wiki/Ancient_Egyptian_religion

“Ancient Egyptian Society and Family Life”

http://fathom.lib.uchicago.edu/2/21701778/

“Charity”

http://www.encyclopedia.com/article-1G2-3424500543/charity.html

“Egyptian Temples – Part 1”

http://www.philae.nu/akhet/temples1.html

“Egypt’s Orphans Day: Looking to the Future”

http://www.aawsat.com/english/news.asp?section=3&id=23442

“Encyclopedia of the Archaeology of Ancient Egypt:” http://books.google.ca/books?id=PG6HffPwmuMC&pg=PA909&lpg=PA909&dq=ancient+egypt+corvee&source=bl&ots=VeVRuLPTyK&sig=J0A7EyFbshYfzBs7cX7

“Living in Maat – the Natural Order”

http://www.all-about-egypt.com/maat.html

“Ma’at, Goddess of Truth, Balance, Order”

http://www.touregypt.net/godsofegypt/maat2.htm

“Ma’at”

http://www.osirisnet.net/dieux/maat/e_maat.htm

“Paupers and the Pyramids: 400 poor burials unearthed near Giza” http://www.archaeologydaily.com/news/201011265627/Paupers-and-the-pyramids-400-poor-burials-unearthed-near-Giza.html

“The Life of Ancient Egyptians”

http://www.cartage.org.lb/en/themes/geoghist/histories/oldcivilization/Egyptology/LifeAncient/lifeinEgypt6.htm

“The Widow and Orphan in Egypt – Before the New Kingdom” http://www.akademiai.com/content/x1668355870m1590/fulltext.pdf?page=1