zulu culture

Mountain Metaphor & Ritual in African Leadership

storytelling — Thu, 10 Dec 2009 02:55:10 -0700

By : Ralf Sibande with Steve & Eugenie Banhegyi

Note: this article is written using the perspective of Zulu leadership and knowledge systems.

The western business leadership education model provides comprehensive and detailed information in myriad specialist fields but fails to emphasise a holistic and integrative approach to human development in the context of working life. This lack of a holistic approach causes a problematic discontinuity between the experience of home/community life and the world of work where the all-important ‘soft skills’ of interpersonal behaviour are rarely reflected upon.

The mountain metaphor offers the opportunity of looking at leadership from a uniquely African perspective. The experience of a rite of passage underlines the idea of on-going change and movement away from an old role and into a new one. In the rite of passage, the initiate experiences a new, expansive and different world; one where they are expected to be and do more. The rite also helps them release the ‘old self’ - the set of old role expectations, attitudes and behaviours.

In sub-saharan African cultures, the social process of leading young adults into adulthood is known as going to the mountain. It is done for both young men and women. Going to the mountain is a prerequisite rite of passage before taking one’s place as an adult in a community of peers. The initiates are not only introduced to the secrets of the tribe and clan, but are guided to assume proactive leadership roles in their communities. They are helped to undergo accelerated physical, mental and attitudinal changes that have profound implications for the individual and the culture’s continuity. The most important lessons taught at the mountain are:

The initiate is led to discover his/her sense of individuality by revealing their unique qualities. These qualities are captured in the poetry of the individual’s praise song and the praise song of his clan or family. If an initiate excels in some personal quality, for example courage in the face of danger, this quality will be reflected in his personal praise song. This individuality is harnessed and expressed within the group.
Learning experiences reflecting the harsh realities of the African environment : hunger, danger, war, strife, inter-tribal rivalry, drastic changes in the weather conditions, political uncertainty etc. are simulated for the initiates to enhance their survival skills and to internalise of their cosmology. Tests are created in which their individuality is given a chance to expose itself and grow. Personal qualities such as public deportment and speaking, patience, courage and bravery, moral rectitude are cultivated within the moral-ethical constructs of the tribe.
The importance of the rites of initiation lies in storytelling, action and feedback as a vehicle for accelerated group learning, team building and transference of values. The African teaching-learning/knowledge management paradigm is rooted in practice and story-telling by seasoned elders lead the initiates into a journey of self-discovery and personal development. Initiates are engaged holistically in terms of their thinking with the aim of impacting their entire being and changing them from fearful children into fully fledged, morally accountable adults happy and eager to assume their roles in their community and tribe. The African learning experience engages the entire human being. By contrast, the western paradigm tends to emphasise cognitive development at the expense of other aspects of the human being – an emphasis that may lead to disproportionate and dysfunctional development.

The leaders on the mountain peak earn their status through a proven practical record of successes. Not only do they embody their culture and mythology, they are actively engaged in an on-going interpretation and creation of reality and ‘telling the living story’ to the levels of leadership below them.

The formulation of a global vision is influenced by the spiritual roots of the mountain peak leaders. Values such as loyalty, selfless and inspired dedication and personal sacrifice are impossible without the belief in shared spiritual myths. In a secular and hedonistic modern world, there is a need to revisit the African leadership model because it has so much that is original to teach us and offers another fresh perspective to look at leadership issues.

Mountain peak leadership has the task of creating a unifying culture. In Africa, there is often a tremendous sense of community and the real and metaphorical spaces between people are much narrower and closer than in the West. In the pre-colonial past, a circular geometry in the construction of private dwellings, eating from the same dishes, communal washing in the river, shared parenthood of children, membership in age-group cadres, and the inculcation of the values today described as representing ‘ubuntu’ were all symbols of interdependence.

The Zulu word umholi has the root stem hola which stands for the verb to receive one’s reward and indeed leadership is perceived as a rewarding experience. In the modern capitalist society umholo is one’s salary or stipend. A leader within this context is the one who receives not only the material reward but the more important intrinsic reward of self-esteem and self-actualisation by virtue of his/her selfless dedication to the task and well-being of his/her followers. The leader also receives the revelation from the mountain top. African leaders deserve their reward because they earn it through the general good that they share with the rest of the community. This is in contrast with many western corporate leaders who maximise personal gain regardless of the surrounding sea of material poverty in their midst. Without a solid base, the apex of the mountain is inconceivable. Hence the African expression “umuntu ngabanye abantu” (One’s humanity is impossible without acknowledging the humanity of others.)

In contrast to the western hierarchical-military-pyramid chain of command, mountain peak leadership describes an interdependent system in which everything – no matter how insignificant - is seen as a vitally important part of the whole. An African leader who loses sight of this fact is generally referred to as “akanabuntu”’ (“He/she is devoid of human content.”) He/she is perceived as being alienated from the balance of the mountain, becoming a self-destructive force until acted upon by equal and countervailing forces of restoration. Another African proverb underlines the idea of unbalanced leadership; ‘if you are not living the dream, then you are living the nightmare’ shows how the way the leader thinks can move the organisations.

Within this context, the African mountain peak leader is not judged by status or knowledge but rather by humanity or human content. In the African workplace, you don’t just work with people in order to achieve deadlines and goals; you are in a relationship with them and the larger whole/enterprise. And until you acknowledge their humanity – by acknowledging and revealing your own - you cannot inspire them to do their best. Acknowledging their humanity means showing genuine interest in them, sharing experiences and wisdom, participating in mundane matters such as common meals, bereavement, or joys and sorrows. Sharing a meal in the staff canteen does not subtract from an African leader but inspires respect, loyalty and love. Many of the most powerful stories about Nelson Mandela, for example, are never reported in the media but instead do their rounds as urban legends in Johannesburg households. For instance, his recent personal, private and unannounced visit to a community hall in Alexandra, Johannesburg to take part in a community meeting was widely spoken about.

In Africa people do not respect trappings of power such as cell phones, expensive cars, bigger homes, slender girl friends, imported designer Italian suits and perfumes. Whilst these might be envied, they are not respected. Rather, people respect the emotional intelligence to transcend these artificial badges of distinction and empathetically connect with the other, thus creating the possibility of mutual trust and the conditions necessary for collective synergy.

In Africa age is respected. The mountain peak leader may be young but must respect those older than him/herself. In the age of first names, casual open necked shirts and performance bonuses, it is easy to lose sight of this important aspect. The greatest social blunder in Africa is to ignore the humanity of the other person.

In this context, oppression and inhumanity to others become symptoms that suggest the dysfunctional performance of a leadership role. Crime is perceived not only as a personal transgression, but as a symptom of a community out of balance. The role of the Sangoma is then to restore community balance and harmony. Apart from punishing the offender, restoration involves healing the entire community. A communal feast is a spiritual experience in which everyone participates in an act of fellowship and unity. Participation demonstrates freedom from prejudice, animosity or any other personal impediment whereas non-participation may brand one as a ‘witch’ not because people believe in witches but because it strikes a dissonant chord to the melody and spiritual unity of the community.

The concepts of Mountain Peak Leadership are useful in designing future models of people-centred organisations and cultures. In these cultures, technology serves as an enabler of relationships and a mechanism to effectively store and transmit useful knowledge across generations. Technology, symbols and rituals are also consciously designed to create and support an environment necessary for peaceful coexistence, mutual love and empathy, community belongingness and the survival of the extended family of which the workplace is seen an integral part.

The persistent and endemic problems of fraud and corruption in the corporate and public sectors in South Africa may be worsened by lack of Leadership commitment and by the neglect of core leadership values. The leaders on the mountain peak have a wider, far-sighted, longer term and prophetic view of what they are doing. This view makes it vital for them to ‘tell the story’ of the future and foresee the consequences of their actions. They also know that they are role models whose every word and deed undergo minute analysis and reflection by their followers – the leader becomes increasingly aware because what the leader says and does becomes a precedent.

Fireside Chat

Zulu Proverb - Unyawu aluna mpumulo

Qhakijane — Wed, 30 Sep 2009 05:40:34 -0600

Unyawu aluna mpumulo - Literally: The foot does not have a nose.

Background.

This is said of a smart-aleck type of a guy, who eventually walks into a trap as a well deserved “serve him right” situation.

… because had he known, where his feet were taking him, they would have smelled the trouble and gave him due warning to keep off; as it were feet do not have olfactory faculties and through his own advice he walked into a sticky situation.

So it sometimes reads: The wise guy eventually walks into trouble of his own making.

Zulu culture, language & traditions

Zulu Proverb - Ukufihla induku emcubeni

Qhakijane — Wed, 30 Sep 2009 05:37:01 -0600

Ukufihla induku emcubeni - Literally: To hide a staff in the cow dung

Background:

In Zulu culture the cattle kraal is the main meeting place where ordinary, ceremonial and spiritual matters are discussed and enacted . It’s smells of urine, and cow dung are reassuring to the men folk because they mean life, wealth and continuity of the bloodline. It is alleged the first creatures to emerge with man from the primordial bed of reeds were cattle. Without cattle there can be no African. All important rituals involve the lowly cow.

Over the years the cattle kraal is covered by a thick warm layer of manure that traps heat during the day and offers a warm solar blanket in the evenings. Some clans bury their senior male members along the cattle kraal under the warm blanket of cattle dung. Its walls are made of stones and the gnarled poisonous branches of the umsimbithi tree to keep away the inevitable predators. Generally there is a designed area where women do not tread upon in the kraal.

The treacherous fellow is the one who on pretext invites you for a serious discussion in the kraal but with the intention of taking you by surprise by reaching a concealed weapon well hidden in the carpet of cattle dung.

In view of the holiness of the place and the treachery involved, this idiom is used to express extreme displeasure against betrayal and treachery. Zulus enter the cattle kraal unarmed and not anticipating any danger or hostility.

Zulu culture, language & traditions

Zulu Proverb - Ukhamba lufuze imbiza

Qhakijane — Wed, 30 Sep 2009 05:33:37 -0600

Ukhamba lufuze imbiza - Literally: The calabash resembles the fire pot.

Background:

This is said of a child or offspring who takes after the parent. The obvious logic being that the same clay mined at the same mud hole, was used by the potter in making both the fire pot and the calabash. Therefore the contents may differ but the substantial matter of constitution is the same for both the fire pot and the calabash.

So this proverb actually says: Don’t you see, he actually takes after his father anyway!

There is agreement here with other ancient cultures in the Middle East and Egypt who actually saw the Creator as the Great Potter who fashioned men and women with his hands and in a way He sees fit. This metaphor was not lost to Zulus as well.

This proverb is not used for physical resemblance but for conduct, temperament and other behavioural attributes in a negative sense.

A well seasoned human being, is the one who spent most time in the Potter’s hands and in the oven, being able to withstand all problems that life throws in his or her way. But the bad human being is obviously fashioned from poor clay, and has spent little time in the oven of personal maturity and this carries even to his offspring.

Zulu culture, language & traditions

Zulu culture, language & traditions

KMAadmin — Tue, 07 Jul 2009 06:31:16 -0600

This SIG looks at the Zulu language and its ancient roots as a key to opening its deeper meanings about African cosmology. We look at words, concepts and stories, their derivation as well as concepts which also exist in other Afican languages.