Table Of ContentA Relational Model
of Public Discourse
C ontemporary democratic discourses are frequently, though not exclusively,
characterized by an attitude of ‘pro and con’ where the aim is to persuade
others, a jury or an audience, of what is right and what is wrong. Challenging
such procedures, this book teases out an alternative model of public discourse
that is based in collaboration and deliberation. The African philosophy of
ubuntu offers valuable insights in this regard as it implies relational notions
of power that contrast and complement individualist facets. It provides the
space to think and speak in ways that support harmonious and cohesive
societal structures and practices. The book’s model of communication rests
on the premise that the various interests of individuals and groups, while
richly diverse, can be conceived of as profoundly bound-up rather than
incompatible. In this way communication enables broader lines of action
and a wider scope for achieving diversity and common ground.
Leyla Tavernaro-Haidarian is a media professional and communication
specialist researching in the areas of communication, public discourse,
education and governance at the University of Johannesburg, South Africa.
Routledge Focus on Communication Studies
A Relational Model of Public Discourse
The African Philosophy of Ubuntu
Leyla Tavernaro-Haidarian
A Relational Model of Public
Discourse
The African Philosophy of U buntu
Leyla Tavernaro-Haidarian
First published 2018
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Contents
Preface vi
Introduction 1
1 Discourse, Culture and U buntu 13
2 Discourse, Power and U buntu 27
3 Argument Culture 41
4 Deliberation Culture 54
5 Conclusion 72
Index 83
Preface
Living in South Africa and learning about the philosophy of u buntu has
been a privilege. U buntu, which roughly translates as ‘I am because we
are’, is an idea, a notion and a way of life that emerges in one’s day-to-day
interactions with people and which is best experienced rather than talked
of. Yet my intention here has been to use my very words to introduce and
explore this philosophy in order that hearts are moved and souls are stirred.
And while many scholars sanitize u buntu from its spiritual origins, it is
impossible to deny its transcendent dimensions, which are somewhat lost in
the academic exercise that is this book. It is my hope, however, that readers
identify with ‘I am because we are’, with the unifying, the cohesive, the
harmonious and that it sparks some thought as to its place in the current
state of our world.
T his idea of u buntu has carried South Africa through some of its darkest
chapters of institutionalized racism and into the break of dawn. And though
the work is certainly not over and nobody anywhere can afford to relax
in the face of the vast challenges and inequalities that still exist we can
learn from those strategies that have worked and those that clearly continue
not to. In this book I honor that which has worked—driving darkness out
with light—and I invite the reader to consider an approach to communica-
tion and public discourse that seeks to bring people of various backgrounds
together in their collective pursuit of truth. This approach is premised on
our oneness as a human family and considers our affairs as profoundly rela-
tional and bound-up. It encourages us to contextualize our experiences and
views and to look toward that which we can build together rather than that
which we’ve been conditioned to blindly defend.
Unfortunately, this is not always easy. The idea of unity has often been
hijacked by those who feel far from bound-up with their fellow human
beings and who universalize, instead, their own narratives and experiences.
Preface vii
But this does not make the principles of oneness and cohesion any less
attractive, relevant or pressing. We simply have to transcend this misappro-
priation and reclaim diversity by striving with pure intent.
It is of course possible to dismiss such an effort as entirely idealistic and
unrealistic, yet it is also convenient to do so. Relegating social cohesion and
cooperation to the realm of something that is utopian means that we do not
have to exert effort or strain to make a difference in the world around us. So
I offer this book as an invitation to strive and to make a change.
In the words of my beloved Bahá’u’lláh (1817–1892):
T he wellbeing of mankind, its peace and security are unattainable
unless and until its unity is firmly established.
Leyla Tavernaro-Haidarian, PhD
Introduction
O ne of the remarkable features of present-day discourses is their tendency
to manifest as wars of words, which in some cases “play as significant a role
as wars of weapons” ( Ramsbotham, 2010 :xi). These tendencies extend far
beyond political debates and can be evidenced in many mass-mediated con-
texts, such as in the realm of reality television for example. As a producer I
have often seen commercial media organizations choose and cultivate those
aspects of a story that lend themselves to conflict, drama and spectacle and
write off collaborative programming ideas as ‘too earnest’ for their liking.
Instead, contestants battle it out in the kitchen, on an island or in the gym.
In the studio, a group of entrepreneurs compete for an investment and talk
show hosts prompt their guests to spill the beans and make shocking and
controversial confessions regarding their personal lives. And while it is easy
to write off these strategies as entertaining and harmless, my project here is
to show that many of the assumptions implicit in them are problematic and
that they can inhibit collaboration and social justice where alternatives are
more effective. Specifically, I introduce the African philosophy of u buntu
and discuss what it teaches us about how we should relate to one another
and how we could structure public discourses more effectively.
O ne approach that is often thought to be effective, natural and inevitable
is to shape discourses as conflicts of interest that are enmeshed in postures
of offense and defense. This is combined with a persuasive approach to rhet-
oric, where the aim is to win or persuade an opponent (see K arlberg, 2004;
T annen, 1998) . Discussions around parenting are a case in point. Many
popular talk show programs will frame parenting matters in exclusionary or
binary ways between ‘stay-at-home moms’ and ‘working moms’ as though
there were an intrinsic conflict of interest between child-care and equality
(see U rban, 2009) . In a case like this, issues such as personal circumstance,
