103
In the spirit of the common good, it is worth noting that African ethics does not
require the current generation to pay attention to the rights and interests of future
individuals, but rather those of future communities. Thus, the present generation
can have obligations towards whoever will constitute members of communities in
future generations. Consequently, those countries that irresponsibly aggravate climate change ought to learn from the ethical principle which highlights the intergenerational dimensions of global climate change and pay attention to the
well-being of future generations over and above their current interests
(Kelbessa 2014).
African environmental ethics recognises the proper place of non-human animals
in the world, and the relatedness among human and non-human beings on the one
hand and the environment on the other. Like human beings, non-human animals
have the right to exist. Africans are committed to the preservation of all species
(Kelbessa 2014).
The African common good ethic has very well found expression in the Ubuntu
philosophy. The philosophy of ubuntu can also offer useful lessons for human
beings. The concept of ubuntu, found in the Bantu languages of East, Central and
Southern Africa, captures the essence of what it means to be human (Munyaka and
Motlhabi 2009; Murove 2004; Ramose 2002; Tutu 1999). It affirms that a person is
a person through other persons (I am because we are)—the conception of persons is
centrally constituted by and through their relations to others. These relations inform
a person’s understanding of moral behaviour and how to live in a community
(Munyaka and Motlhabi 2009, p. 82).
Furthermore, and very critical is the fact that, the principle of ubuntu can be
extended to the biotic community. Ubuntu transcends individualism which is common in the Western world. Its ethical message is not restricted to one’s own ethnic
group, regional community or nation, but can cover all of humanity and the morethan human world. This standpoint is succinctly stated by Ramose. He stresses that
the fulfilment of natural duty includes caring for one another and for the natural
environment (Ramose 2002, p. 124; Chibvongodze 2016, pp. 157–166).
4 African Eco Relationalism
In light of the discussion in the foregoing section, African thoughts on the environment are usually described as holist. Oruka, and Juma speak of ‘… a holistic outlook in which everything is related to everything else. This interrelatedness requires
a corresponding philosophical approach that looks at nature in its totality…’ (Oruka
and Juma 1997). Opoku writes ‘…in the African perspective, the community and its
members as well as its environment constitute a complex whole…’ (Opoku 1993).
Peterson describes the relationship between humans and nature as ‘complex, holistic and dialectical’ (Peterson 2004). Kelbessa goes so far as describe the worldview
of the Oromo people, the subject of his study, thus: ‘To some degree, Oromo ethics
is close to Leopold’s land ethic…’ (Kelbessa 2005). Given the fundamental
African Eco-Philosophy and Its Implications for Ecological Integrity in Africa
In the spirit of the common good, it is worth noting that African ethics does not
require the current generation to pay attention to the rights and interests of future
individuals, but rather those of future communities. Thus, the present generation
can have obligations towards whoever will constitute members of communities in
future generations. Consequently, those countries that irresponsibly aggravate climate change ought to learn from the ethical principle which highlights the intergenerational dimensions of global climate change and pay attention to the
well-being of future generations over and above their current interests
(Kelbessa 2014).
African environmental ethics recognises the proper place of non-human animals
in the world, and the relatedness among human and non-human beings on the one
hand and the environment on the other. Like human beings, non-human animals
have the right to exist. Africans are committed to the preservation of all species
(Kelbessa 2014).
The African common good ethic has very well found expression in the Ubuntu
philosophy. The philosophy of ubuntu can also offer useful lessons for human
beings. The concept of ubuntu, found in the Bantu languages of East, Central and
Southern Africa, captures the essence of what it means to be human (Munyaka and
Motlhabi 2009; Murove 2004; Ramose 2002; Tutu 1999). It affirms that a person is
a person through other persons (I am because we are)—the conception of persons is
centrally constituted by and through their relations to others. These relations inform
a person’s understanding of moral behaviour and how to live in a community
(Munyaka and Motlhabi 2009, p. 82).
Furthermore, and very critical is the fact that, the principle of ubuntu can be
extended to the biotic community. Ubuntu transcends individualism which is common in the Western world. Its ethical message is not restricted to one’s own ethnic
group, regional community or nation, but can cover all of humanity and the morethan human world. This standpoint is succinctly stated by Ramose. He stresses that
the fulfilment of natural duty includes caring for one another and for the natural
environment (Ramose 2002, p. 124; Chibvongodze 2016, pp. 157–166).
4 African Eco Relationalism
In light of the discussion in the foregoing section, African thoughts on the environment are usually described as holist. Oruka, and Juma speak of ‘… a holistic outlook in which everything is related to everything else. This interrelatedness requires
a corresponding philosophical approach that looks at nature in its totality…’ (Oruka
and Juma 1997). Opoku writes ‘…in the African perspective, the community and its
members as well as its environment constitute a complex whole…’ (Opoku 1993).
Peterson describes the relationship between humans and nature as ‘complex, holistic and dialectical’ (Peterson 2004). Kelbessa goes so far as describe the worldview
of the Oromo people, the subject of his study, thus: ‘To some degree, Oromo ethics
is close to Leopold’s land ethic…’ (Kelbessa 2005). Given the fundamental
African Eco-Philosophy and Its Implications for Ecological Integrity in Africa