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of ubuntu does not lose individual identity or culture, but rather, is conditional upon
those differences. Tutu believes, “We are different so that we can know our need of
one another, for no one is ultimately self-sufficient” (Metz 2017).
The ethic of ubuntu can be extended beyond humanity, as well, into our connections and interdependence with all life. Motlatsi Khosi, a lecturer in African philosophy and ubuntu at the University of South Africa, argues that “[ubuntu] also
relates to the way people interact with both the natural and metaphysical worlds, the
latter consisting of unseen elements such as ancestors and God… It should be about
how to make sense of the connection with the universe, animals, nature and humans”
(Chibba 2013). Khosi also believes that living ubuntu is “a reaction to the dehumanising world of individualism, materialism and isolation” (Chibba 2013). It is a tool
for reconciliation from grave harms.
Let ubuntu be the ethic of interdependence that combats extreme individualism
and extreme competition—the roots of inequality. Let ubuntu be the ethic of covenant and community against those seeking excessive power. Let ubuntu be the ethic
of care against corruption; the ethic of harmony against disharmony.
We may learn much in ethics, law, and global governance from South Africa’s
apartheid and their transition into a democracy. “Apartheid not only prevented
‘races’ from identifying with one another or exhibiting solidarity with one another.
It went further by having one ‘race’ subordinate…” and allowing that race to harm
others (Metz 2017). It made people “less human for their failure to participate on an
evenhanded basis and to share power, wealth, land, opportunities, and even themselves” (Metz 2017). This provides uncomfortable parallels with how states globally govern today. Some have more power than others and use that power to cause
harm or shield themselves from responsibility. And some are more vulnerable, and
often made-so at the hands of the powerful, such as with colonialism and climate
change. Opportunities are unequal, power is unequal, life is unequal. Is our current
system of global governance a model of global apartheid?
5 Conclusions
Our current model for state sovereignty and global governance is not sustainable.
We are bearing witness to this fact. We need a new methodology that can adequately
address the global crises we face today. The values, ethics, and structures that harm
humanity can no longer be embraced.
Let us extend the ethic of ubuntu to the community of states; let us replace statist
sovereignty with relational sovereignty. A human is a human because of, and among,
other humans; humanity is defined by, empowered by, constrained by, and conditional upon others, and our relationships to others. A nation is a nation because of,
and among, other nations; sovereignty is defined by, empowered by, constrained by,
and conditional upon others. And in no man-made social construct can one harm
another without consequence.
State Global Responsibility for Environmental Crises: The Ethical and Legal…
of ubuntu does not lose individual identity or culture, but rather, is conditional upon
those differences. Tutu believes, “We are different so that we can know our need of
one another, for no one is ultimately self-sufficient” (Metz 2017).
The ethic of ubuntu can be extended beyond humanity, as well, into our connections and interdependence with all life. Motlatsi Khosi, a lecturer in African philosophy and ubuntu at the University of South Africa, argues that “[ubuntu] also
relates to the way people interact with both the natural and metaphysical worlds, the
latter consisting of unseen elements such as ancestors and God… It should be about
how to make sense of the connection with the universe, animals, nature and humans”
(Chibba 2013). Khosi also believes that living ubuntu is “a reaction to the dehumanising world of individualism, materialism and isolation” (Chibba 2013). It is a tool
for reconciliation from grave harms.
Let ubuntu be the ethic of interdependence that combats extreme individualism
and extreme competition—the roots of inequality. Let ubuntu be the ethic of covenant and community against those seeking excessive power. Let ubuntu be the ethic
of care against corruption; the ethic of harmony against disharmony.
We may learn much in ethics, law, and global governance from South Africa’s
apartheid and their transition into a democracy. “Apartheid not only prevented
‘races’ from identifying with one another or exhibiting solidarity with one another.
It went further by having one ‘race’ subordinate…” and allowing that race to harm
others (Metz 2017). It made people “less human for their failure to participate on an
evenhanded basis and to share power, wealth, land, opportunities, and even themselves” (Metz 2017). This provides uncomfortable parallels with how states globally govern today. Some have more power than others and use that power to cause
harm or shield themselves from responsibility. And some are more vulnerable, and
often made-so at the hands of the powerful, such as with colonialism and climate
change. Opportunities are unequal, power is unequal, life is unequal. Is our current
system of global governance a model of global apartheid?
5 Conclusions
Our current model for state sovereignty and global governance is not sustainable.
We are bearing witness to this fact. We need a new methodology that can adequately
address the global crises we face today. The values, ethics, and structures that harm
humanity can no longer be embraced.
Let us extend the ethic of ubuntu to the community of states; let us replace statist
sovereignty with relational sovereignty. A human is a human because of, and among,
other humans; humanity is defined by, empowered by, constrained by, and conditional upon others, and our relationships to others. A nation is a nation because of,
and among, other nations; sovereignty is defined by, empowered by, constrained by,
and conditional upon others. And in no man-made social construct can one harm
another without consequence.
State Global Responsibility for Environmental Crises: The Ethical and Legal…