An appeal to the African governments, politicians, the rich, the professional and the ordinary citizens to change how they think, act and feel to make the rural people less bad and at least human.
One of the shocking, disappointing and puzzling paradoxes of Africa's development talks is that many, if not all African states, benefited from economic growth in the past three decades, but still the majority of the population living in rural areas are caught in a badly fragile poverty cycle. Michael Lipton in the 1990s wrote that in the present modern world, the largest division is not between capitalist and communist, black and white or even the global north and the global south, but rather the real division is in the developing countries themselves, as evidenced by the dichotomy between urban areas and rural areas. Lipton's claim increases credibility in terms of increasing wealth accumulation, technological advances, employment opportunities, developed educational institutions in some developing countries, which are urban areas and increased malnutrition, hunger, illiteracy, poverty, disease and high infant mortality in the second part of the country which are the peripheral rural areas. Consequently, this scenario has completely distinguished the rural sector from its urban equivalent. A plethora of causes has been expressed by development practitioners, donors, governments, economists for the causes of rural poverty, suffering and human decency. Causes of corruption of state officials as the displaced funds for rural development for their own enrichment, failed agriculture, and even blame the countryside as the cause of their own poverty. Much of the literature has focused on the reasons rather than the regulations that are being made to eradicate poverty and spearhead development in rural areas. The authors of this document claim that the diagnosis of the rural problems has been correct, but what has been wrong is the prescriptions and authors claim that if governments and individuals are to solve the problems with rural areas, the urgent need to revive the philosophy of Ubuntu in African states in general and in especially Zimbabwe.
What is the Ubuntu philosophy
The word Ubuntu derives from a Nguni (isiZulu) aphorism: Surround the Ngumuntu Ngabantu, which can be translated as "a person is a person because of or through others". Ubuntu can be described as the capacity of an African culture to express compassion, reciprocity, dignity, humanity and reciprocity to build and maintain communities with fair and mutual care. The Ubuntu application is profound in almost all parts of the African continent. Consequently, the Ubuntu philosophy is integrated into all aspects of daily life throughout Africa and is a concept shared by all tribes in southern, central, western and eastern Africa among people of Bantu origin. The application of the Ubuntu philosophy optimizes the domestic setting of an African organization. The Ubuntu philosophy believes in solidarity in the group, which is central to the survival of African societies, an African is not a robust individual, but a person living in a society. In a hostile environment, it is only through such solidarity that famine, isolation, poverty, poverty and new challenges can be survived because of the brotherly and sisterly concerns of society, cooperation, care and sharing. Exercising the Ubuntu philosophy unlocks an African culture, in which individuals express compassion, reciprocity, dignity, humanity and reciprocity to build and maintain societies with justice and togetherness. Respect and love among members of society play an important role in an African framework. The African view of personality rejects the idea that a person can be identified in terms of physical and mental characteristics. Ubuntu is the foundation of the African common cultural life. It expresses the interconnection, the common humanity and the individual's responsibility for each other. The above descriptions of the Ubuntu philosophy show that an African society is generally humanistic, social-based and socialist in nature. The Ubuntu philosophy is therefore based on any grouping within an African society. Such groupings include formal organizations that work in local communities. The African Ubuntu philosophy can thus play an important role in helping rural rural communities in Africa to develop and escape from poverty.
Ubuntu as an old solution to contemporary problems that prevent rural development and cause rural development
Ubuntu and corruption
African leaders, government officials and individuals are well-known for their proclivity against corruption. In the present world, there would hardly be one day without a news report on corruption. Although corruption is a universal term found throughout the word, one can not argue that it is more common in Africa, and the nerve seems to be the biggest barrier to socio-economic development in rural areas. Cases of money destined for the agricultural sector, rural infrastructure development and technological transfer that have been displaced by civil servants have become a norm rather than an exception in Africa and Zimbabwe is by no means and exceptions. In Zimbabwe, corruption is pervasive in both the public and private sectors and has provoked a series of criticisms from individuals, government and opposition parties. If corruption is to be solved in Zimbabwe and Africa as a whole, it is necessary to integrate the Ubuntu philosophy into control. The Ubuntu philosophy depends on the principle of putting society first before any personal interests can be pursued. The community is more important than an individual under the Ubuntu philosophy. This in turn means that before anyone is thinking of exercising corruption for personal gains, his conscience comes to telling him / her to serve society first.
Ubuntu and individualism
The extremities of the poor African states in the countryside are upset. Poverty has been increased by the fact that these poor people in rural areas have no one to help them. Last colonization, African societies were well-known to help each other and share the burden of each other, but vast African societies had contact with the colonialists. This part of the division became compassion embedded in the Ubuntu philosophy quickly evaporated and a new seed of individualism that is largely un African sown and cultivated within the people's communities and hearts. Now days instead of the rich urbanites to help their rural areas, they instead correspond to them and refer them to "vanhu veku roots", those from the bush. The hunger and starvation in the countryside is not because of famine but it is due to the moral failure of the government and the nation's people as well as political elites when they fail to distribute food where needed. Instead, food has become a political weapon used by politicians to win votes during the election, as they attract the already starving and desperate rural elections to their political side. This is a clear indication of the fact that African leaders and politicians are so flattered and obsessed with political power to the extent that they have abandoned "development policy" in the pursuit of "magic politics" for selfish reasons. It is quite disappointing to note that in the cities they consume more than what their bodies demand while their rural areas hardly match anything in their mouths. This view of the countryside flock is dimwits, who need a small dose of urban wisdom, is a predetermined West-minded school of thought that is incorrect and contradicts the basic basic principle in which the Ubuntu philosophy was built, which is the principle of mutual respect, care, empathy and brotherhood. This article is therefore an appeal to third parties, those living in urban areas, the wealthy people to do more and helping the poor in the country. While it is not wrong to argue that the countryside should help themselves, it should be remembered that they are caught with their wings cut and therefore the responsibility lies on outside who are rich and are out of the country's perimeter. These outsiders are highly trained, eat more than what their bodies require, drive passenger cars, attend private private hospitals and schools, but their counterparts are heavily deprived of everything that makes a standard, not just a living. The authors write in the hope that these third parties will grab this article and, jointly, driven by the Ubuntu philosophy, channel their resources to help their civic counterparts achieve sustainable living conditions.
Ubuntu and uneven distribution of wealth and inequal development
It has been widely recognized and agreed by many that rural areas do not benefit from globalization and economic growth. The countryside has become victims of injustice, discrimination and injustice in the hands of politicians and governments. The African governments are affected by urban prejudices and non-development policies that have long neglected the rural poor and all development efforts are targeted at urban areas while rural people continue to slip into a vicious circle of poverty and suffering. Although the National Constitution assumes that there is a fair development for all regions, the authors of this article perceive that this has been a lip service because there is a dramatic difference between legal theory and real political practice. What may be surprising is that the rural people who are neglected are other black Zimbabweans. African rulers inherited colonial ways of administering, where development focused on urban areas at the expense of citizens. Political systems suffer from high levels of moral decency because they usually make use of the weak and the poor. Ironically, rural areas are equipped with huge resources, but they are the most underdeveloped regions.
What is the cause of the rural economic marginalization and destruction? It is certainly not a dissatisfaction for the authors of this article to claim that the answer to the question is that economic decisions and policy measures directly affecting them are made and formulated in major urban areas by greedy and corrupt political elites that ensure that policies facilitate the siphoning of wealth, literally form their feet from the countryside. The ruthless siphoning of minerals, diamonds especially in Chiadzwa, the Marange regions for urban development at the expense of the eligible supposed beneficiaries, the Marange people, is not at all untypical for all African countries and rural areas within them. These actions are contrary to the basic principle in which the Ubuntu philosophy was based, the principle of reciprocity and economic solidarity. Leave behind the countryside from the development stage is unafrican. True Africans bound by the Ubuntu philosophy are empathy and sympathy for fellow Africans who suffer in rural areas and, in turn, also want to have a part of the development process. The problem is clear, Africa has suffered a lack of altruistic Ubuntu-driven leaders who are committed to the citizens 'black rural citizens' welfare and the solution lies in the Ubuntu philosophy itself. It is necessary for Africa to raise new leaders who are committed to the welfare of the people and who are illuminated about the Ubuntu philosophy to expect true development in rural areas.
Investigated from this article is the claim that the problems of rural people in the title of poverty and underdevelopment have been caused by denial and abandonment of Ubuntu's African philosophy. For this purpose, the article is not an attack on the African governments, the rich and the politicians, and the authors are not apologetic to claim that the government in general has failed to initiate rural development because the possibility of rural development of major lies in the government's hands. But the article is an appeal to government, professionals, wealthy people and all African citizens to integrate the Ubuntu philosophy into all their human endeavors and governments, as they jointly channel available resources to eliminate poverty and human suffering in rural areas that have reduced rural people to beggars and paupers in their own countries. In order to do that, African leaders and citizens should embrace Ubuntu continental ethics that promote universal standards of love, care, division, solidarity, reciprocity, compassion and tolerance before material personal gains. Therefore, the Ubuntu philosophy works as an old solution to modern rural problems, if properly implemented.