Abstract
Leadership coaching in Africa is largely shaped by Western philosophies, often sidelining African worldviews like Ubuntu, which emphasizes interconnectedness and humanity. This conceptual paper addresses the lack of African perspectives in leadership coaching by proposing an Ubuntu-informed framework. Through an integrative literature review, the study critiques the dominance of Eurocentric epistemologies and highlights the absence of African ontologies in existing coaching models. It calls for decolonizing leadership coaching and incorporating Ubuntu to promote more authentic, culturally relevant practices, contributing to a movement toward inclusive and pluralistic approaches in leadership development on the continent.
Keywords
Introduction
In organizational studies, references to Africa are largely overlooked, as Western leadership theories have typically excluded the perspectives of the racial “other,” including African and other non-Western viewpoints (Nkomo, 2011). Leadership coaching typically does not specifically incorporate non-Western cultural values. The current approach to coaching education and practice is influenced by the colonial history and foreign values that shaped African leadership (Ochara, 2017). Ubuntu, which serves as a foundational philosophy that shapes the beliefs, values, and practices across different African societies (Mangaliso et al., 2022), is hardly included in leadership coaching training programs (Geber & Keane, 2013). Instead, the foundation of African leadership coaching is Western philosophy, often regarded as the standard, promoted through imperialism, and not only subdued global territories but also undermined and devalued the worldviews and cultures of the colonized peoples (Ebo, 2018).
The prevalence of Western philosophy in African leadership coaching pressures coaches on the continent to rely on Western ideals in their work, which raises doubts about the authenticity of the African elements in their coaching practice. Despite the widespread use of African terms such as “Ubuntu coaching” by various coaching organizations globally, there appears to be limited actual integration of the Ubuntu paradigm into coaching or training programs (Geber & Keane, 2013). African coaches continue to confront the ongoing dominance of Western philosophy in Africa and the reluctance of Western coaching bodies to expand philosophical discussions beyond their own cultural framework (Agada, 2024).
There is a rising need to criticize the dominance of Western or Eurocentric philosophy in African leadership coaching, which has long dictated the standards for producing and validating knowledge, thereby marginalizing non-Western ontologies and epistemologies (Pindi, 2021). However, currently, there is a general lack of literature on coaching with African values on the continent. The current article seeks to contribute toward filling this gap in literature by conducting an integrative literature review to ultimately propose Ubuntu elements that could be incorporated into a leadership coaching framework. Ubuntu is often cited as a key element of leadership in Africa, and it is considered a distinguishing factor of African leadership compared to leadership styles in other parts of the world (Grobler & Singh, 2018). Incorporating an African perspective could enrich the coaching environment, with Ubuntu ontology and epistemology providing a valuable alternative framework for coaching in Africa (Geber & Keane, 2013).
Literature Review
Leadership Coaching
Leadership coaching is regarded as an effective method for developing leadership skills and has become a commonly used strategy for leadership development (Ladegard & Gjerde, 2014). Leadership coaching is generally described as a collaborative relationship between a coach and a client that supports the client's growth into a more effective leader (Ely et al., 2010). A key objective of leadership coaching is to support outcomes aligned with organizational goals, highlighting a triadic partnership between the coach, the coachee, and the organization (Halliwell et al., 2022), and to support lasting behavioral changes that improve performance (Athanasopoulou & Dopson, 2018).
Leadership coaching entails a structured relationship focused on helping the coachee develop, identify their needs, and achieve their objectives (Sherrer & Rezania, 2020). Client needs encompass multiple factors that influence the coaching process, including motivations for pursuing coaching and the specific traits of both the clients and their organizations (Ely et al., 2010). According to Boyatzis (2008), when leaders are guided through five key discoveries—including defining their ideal self, evaluating their current self, creating a development plan, and applying changes—they may experience a critical shift or tipping point that sparks an urgent desire for personal growth and transformation. At its core, leadership coaching seeks to develop leadership capabilities, improve decision-making, and foster leader behaviors that help organizations thrive and remain competitive in a changing business environment (Bono et al., 2009).
Leadership coaching research and practice in Africa is still based on dominant Western coaching theory. African principles like Ubuntu are rarely integrated into leadership coaching, as demonstrated, for example, by their absence in most African coach training curricula (Geber & Keane, 2013). Currently, there are significantly more North American viewpoints in leadership coaching theory than those from other regions. To my knowledge, few research studies have been conducted on context-specific perspectives on the coaching approaches used by organizational coaches in Africa, with a few examples such as Terblanche et al. (2021), who conducted a study investigating pan-African coaching praxis.
The general lack of literature on coaching with African values has led scholars to explore other academic and leadership sectors that are incorporating African values into their research (Geber & Keane, 2013). The current article seeks to contribute to this ongoing effort by proposing Ubuntu elements that could be incorporated into a leadership coaching framework. Incorporating an African perspective could enrich the coaching environment, with Ubuntu ontology providing a valuable alternative ontological framework for coaching in Africa (Geber & Keane, 2013). Van Zyl et al. (2011), in their study on the lack of cultural understanding in African corporate management, highlight how cultural intelligence can be increased by learning about existing African leadership and management methods. Van Zyl (2009) asserts that to properly comprehend what is meant when discussing African leadership, it is important to consider the continent's evolving context as well as the African value system.
Ubuntu Ontology and Epistemology in the Global Knowledge Discourse
Ubuntu serves as the foundation for the values that influence how African people think and interact with one another and others they encounter (Mangaliso, 2001). Ubuntu ontology represents the African understanding of existence, depicting how “beings” interact with one another (Okolie & Ogbonnaya, 2017). African epistemology is the study of how Africans perceive and relate to the world, shaped by their broader understanding of reality, and it reflects the ways they conceptualize their lived experiences (Ikhane, 2018). In Africa, knowledge is viewed as a collective, community-based concept rather than something that belongs to an individual (Etuk & Silas, 2020). African ways of knowing go beyond individual theories and are mainly rooted in traditional African thought, which serves as a foundation and resource for modern knowledge creation (Adeate & Sewchurran, 2023). Ubuntu plays a significant role in shaping indigenous ways of knowing and “being” in Africa (Swanson, 2007).
A Western ontology, which is noncommunal and individualistic, serves as the foundation for leadership coaching practice in Africa (Okolie & Ogbonnaya, 2017). The discursive idea behind Western epistemology has been to interpret non-Western societies’ histories from a Western perspective, deliberately minimizing these societies by portraying them as primitive and inferior in comparison to Western societies (Adetayo, 2021). African epistemology was degraded as irrational and unscientific, since it was purportedly mixed with emotions, religious beliefs, intuitions, and myths (Ani, 2013). There is a need for more research to explore African-oriented ontology and epistemology within the global leadership coaching system. This can be achieved through decoloniality, which strives to disrupt Euromerican ideas in leadership coaching that view Western rationality and paradigms as the sole true foundation for study and cognition (Jimoh, 2022).
Methodology
An integrative literature review (Torraco, 2005) was selected to synthesize diverse academic sources, enabling the combination of various literature and research types. A broad, multidisciplinary review focused on scholarly literature related to Ubuntu philosophy and leadership, specifically within academic contexts. Searches targeted the fields of Ubuntu philosophy and Ubuntu leadership.
Inclusion and Exclusion Criteria
Included studies met the following criteria:
peer-reviewed academic articles; focused on Ubuntu leadership and philosophy in workplace settings; published in English.
Excluded studies met the following criteria:
non-English publications; nonpeer-reviewed articles; works addressing Ubuntu in religious contexts.
Data Extraction
A comprehensive search strategy, informed by title and abstract keywords, was adapted to four databases: Stellenbosch University's multisource database, EBSCOhost, Web of Science, and Scopus. Search terms included: “Ubuntu Leadership,” “Ubuntu AND Leadership,” “Ubuntu AND philosophy,” and “Ubuntu philosophy.” Reference tracking was also used. An initial yield of 530 publications was screened for relevance, with abstracts reviewed to confirm focus on Ubuntu leadership or philosophy (Torraco, 2005). Duplicates were removed, and references were imported into EndNote 21/2023. After refining the strategy, 112 abstracts were reviewed, followed by full-text screening of 50 studies. The total number of studies included in the study was 32 (Figure 1).
Identification of studies.
Data Analysis
Data analysis followed Torraco’s (2005) procedures, with each selected article read three times to assess writing quality, reduce and compare data, and identify patterns and variations. A data matrix was created to categorically display extracted information, supporting iterative comparisons across studies. Literature quality and relevance were evaluated based on how clearly Ubuntu leadership traits, philosophical foundations, values, and ontological or epistemological underpinnings were described. A qualitative content analysis, guided by Kleinheksel et al. (2020), began with immersive reading to generate initial ideas. The author then identified and condensed units of meaning, assigned codes, and grouped them into broader categories to uncover recurring themes. Frequency counts indicated the prominence of codes and themes, enriching interpretation. Themes were refined through repeated analysis to ensure consistency and depth. This iterative process enabled the author to trace defining qualities of Ubuntu leadership and philosophy and synthesize diverse findings into coherent thematic narratives (Tables 1 to 3).
Ubuntu Leadership.
Ubuntu Philosophy.
Decolonizing Ubuntu.
Results
Thirty-two relevant studies were identified, primarily focusing on Ubuntu leadership and philosophy. The results are presented narratively, summarizing key aspects of Ubuntu values, the philosophical pillars of Ubuntu, and components of Ubuntu leadership.
Ubuntu Values
This study found that Ubuntu is rooted in several core values. Fundamentally, Ubuntu reflects humaneness with normative significance, encompassing moral values such as altruism, kindness, generosity, benevolence, hospitality, forgiveness, honesty, love, perseverance, honor, self-control, empathy, strength, respect, spiritual dignity, and courtesy (Asamoah & Yeboah-Assiamah, 2019; Letseka, 2013; Mangaliso, 2001; Mangaroo-Pillay, 2026; Ncube, 2010; Toendepi & Cele, 2024; Zvavahera, 2025). Ubuntu principles also emphasize humanness, shared learning, and collective goals aimed at uplifting the community (Kotze, 2025). Ubuntu embodies the capacity within African culture to express compassion, reciprocity, dignity, harmony, and humanity to foster and sustain a just and caring community (Udom, 2024). These values are central to the African thought system and its relevance to organizational life (Mangaliso et al., 2022).
Ubuntu Philosophical Pillars
This study found three key pillars of Ubuntu philosophy, and these are: Interconnectedness and relationships; Communal Ubuntu identity; and solidarity and collective well-being. Collectively, these pillars represent the comprehensive vision embedded in Ubuntu.
Interconnectedness and Relationships
Interconnectedness and relationships is a central theme in the Ubuntu philosophical tradition, where traditional societies prioritized communal relationships and upheld the collective's interests above individual concerns (Adeate & Sewchurran, 2023; Kotze, 2025). The Zulu proverb “umuntu ngumuntu ngabantu,” meaning a person becomes fully human through others, highlights the interconnectedness and the importance of relationships in realizing one's humanity, fostering respect, compassion, and ethical conduct (Sipondo, 2025). At the heart of Ubuntu lies the importance of relationships with others, promoting humanness and recognizing the sanctity of all human life, where no individual is more sacred than another (Ncube, 2010).
Ubuntu Communal Identity
Communalism is a fundamental aspect of Ubuntu (Msila, 2014b). Ubuntu prioritizes community over individualism as the core of personhood (Udom, 2024), emphasizing communal identity and valuing shared responsibility and collective belonging over individual autonomy (Adeniyi, 2024). Community is central to intersubjectivity, and a person is considered incomplete unless they maintain an active connection with the society or culture to which they belong (Letseka, 2013). One's identity and self-realization are achieved only through communal, harmonious, and cohesive relationships with others (Tavernaro-Haidarian, 2018; Zvavahera, 2025). Within the Ubuntu context, achieving a balance between individualism and collectivism involves recognizing and respecting individuals’ dignity, self-respect, and consideration for others, thereby fostering harmony between the individual and the group (Msila, 2014b).
Solidarity and Collective Well-Being
In African culture, individuals are expected to pursue the collective aspirations of the community (Geber & Keane, 2013). Ubuntu highlights the importance of group solidarity and interdependence within African culture (Msila, 2014b), promoting a sense of community, and encouraging individuals to support the interests of others and society as a whole (Asamoah & Yeboah-Assiamah, 2019). In Ubuntu, solidarity involves improving the lives of others through a genuine commitment to the collective well-being (Sipondo, 2025). Ubuntu proposes that personal fulfillment is found through contributing to the collective good (Zvavahera, 2025).
Becoming a true “person” involves actively contributing to the well-being and common good of the community (Metz, 2018; Toendepi & Cele, 2024). Ubuntu prioritizes the responsibilities and obligations toward collective well-being, emphasizing that the group's needs and overall well-being take precedence over those of individual members (Grobler & Singh, 2018). Ubuntu follows a “people first” principle, where what belongs to one person belongs to all and should serve the collective interest (Asamoah & Yeboah-Assiamah, 2019). This philosophy is rooted in the belief that community strength arises from mutual support and that dignity is achieved through mutualism and commitment to the community (Swanson, 2007).
Elements of Ubuntu Leadership
This study identified three key themes of African leadership that resonate with the principles of Ubuntu, and these are humanist and collective consciousness leadership; shared leadership; and Ubuntu leader characteristics.
Humanist and Collective Consciousness Leadership
Unlike Western leaders who focus on individualism, African leaders prioritize the community over the individual (Grobler & Singh, 2018). A leader's ability to build strong relationships enhances their capacity to perform traditional leadership roles, especially when seeking African-centered solutions that resonate with people to address their challenges (Setlhodi, 2018). At the highest level, Ubuntu entails acting from a shared identity and collective purpose (Metz, 2018).
Shared Leadership
In African communities, leadership is viewed as a shared responsibility among all members rather than a role assigned to a single person (Msila, 2014b). A leadership principle grounded in the Ubuntu philosophy is collectivism and solidarity, reflecting the African cultural orientation where communal needs and the well-being of the group take precedence over individual interests (Ncube, 2010). The Ubuntu leadership approach fosters unity, shared identity, and collective ethics, all of which are crucial for effective governance (Ngunjiri, 2016; Sipondo, 2025).
Ubuntu leadership fosters inclusivity (Setlhodi, 2018) and calls for active participation in the community and encourages practical service to others (Kotze, 2025). This leadership approach focuses on dialogue, shared experiences, and critical perspectives (Toendepi & Cele, 2024). Cooperative actions include openly communicating interaction expectations, respecting others’ autonomy, building decisions on mutual trust, and aligning shared objectives (Metz, 2018).
In Ubuntu, power is cocreated and shared, preventing any single individual or group from monopolizing it (Tavernaro-Haidarian, 2018). Leadership is a collective responsibility rather than an individual pursuit of power, with leaders expected to serve the organization, guiding it toward success while maintaining social harmony and cohesion. These values shape African leadership by promoting a more holistic, ethical, and people-centered approach, in contrast to the hierarchical and authority-driven models (Zvavahera, 2025). Ubuntu leadership as a collective phenomenon inherently involves interpersonal influence or persuasion, through which leaders guide groups toward achieving specific goals or navigating particular actions (Msila, 2014b). The Ubuntu leadership framework emphasizes the importance of leaders inspiring a collective vision while also providing future-oriented direction (Ncube, 2010). Achievements are shaped by the presence and contributions of others (Metz, 2018).
Ubuntu Leader Characteristics
Ubuntu leadership embrace characteristics such as compassion, respect, dignity (Ngunjiri, 2016), kindness, generosity, harmony, friendliness, modesty, helpfulness, humility, and happiness (Asamoah & Yeboah-Assiamah, 2019). An Ubuntu leader is welcoming, generous, caring, compassionate, empathetic toward others’ suffering, and acknowledges the humanity of others (Ngunjiri, 2016). An inclusive Ubuntu leader values community and equity, embodying compassion, dignity, humility, and respect—principles central to Ubuntu leadership (Mangaroo-Pillay, 2026). Moreover, Ubuntu leaders possess a profound understanding of their identity (Metz, 2018), releasing ego, but embracing interdependence, shared responsibility, and mutual connection (Mangaroo-Pillay, 2026).
Decolonization Elements
Various themes about decolonization emerged from this study. First, decolonization aims to challenge the dominance of Western paradigms, which are often viewed as the sole legitimate frameworks for analysis and thought (Agada, 2024; Jimoh, 2022; Seyama-Mokhaneli & Belang, 2024). It does not imply that the ways of knowing tied to colonialism are invalid or irrelevant, but rather that they should not dominate knowledge or hinder Africa's efforts to decolonize it (Tavernaro-Haidarian, 2018). The decolonial encompasses a perspective, positionality, practice, and approach that challenges coloniality by critiquing and providing insights into how colonial ideologies shape leadership discourse in Africa (Seyama-Mokhaneli & Belang, 2024). Second, decoloniality also emphasizes epistemic decolonization as the essential pathway to decolonization on the continent. This includes challenging the Western epistemic hegemony in leadership coaching, which privileges a singular notion of leadership “knowledge” based on the belief that rational thought and legitimate knowledge are exclusively rooted in Europe and North America (Adeniyi, 2024; Jimoh, 2022; Nwosimiri, 2022). Third, in the African leadership context, decolonization represents the resistance to Western leadership ideals imposed during colonialism (Agada, 2024; Seyama-Mokhaneli & Belang, 2024). To decolonize prevailing epistemologies, the dominance of Western epistemologies underlying leadership must be challenged by recognizing, accepting, and valuing Africa's own intellectual traditions and ways of “knowing” (Adeate & Sewchurran, 2023; Nwosimiri, 2022; Seehawer, 2018). Attempting to evaluate African leadership knowledge through Western frameworks that disregard African epistemologies may lead to misinterpretations or inaccurate conclusions (Seehawer, 2018). Fourth, the goal of decolonization is to break free from the universalization of Western concepts of reality and reconnect with previously colonized epistemic traditions (Jimoh, 2022). Decolonizing African leadership requires serious engagement with and adoption of African leadership ontology and epistemology as a means to challenge and dismantle the dominance of Western epistemic hegemony in the field of leadership coaching on the continent (Adeate & Sewchurran, 2023; Jimoh, 2022).
Discussion
The decolonization process proposed in this study is twofold: first, detaching from the universalized Western rationality in African leadership coaching, and second, reconnecting with the marginalized epistemic traditions of formerly colonized peoples in African leadership coaching.
Challenging Western Dominance in Leadership Coaching in Africa
Decolonizing leadership coaching requires a return to African ontology and epistemology, which emphasize interdependence and solidarity, while rejecting many aspects of Western culture, particularly its narrow, materialistic, and often arrogant values (Mbigi, 2005). This study does not invalidate Western ontology and epistemology in African leadership coaching but challenges their dominance by questioning the assumption that Western frameworks are the sole legitimate foundation for leadership coaching in Africa. The study advocates for the inclusion of African perspectives in African leadership coaching and encourages leadership knowledge creation grounded in African worldviews (Adeniyi, 2024).
Ubuntu epistemology asserts that knowledge cannot be acquired in isolation but is intrinsically linked to social context (Ajei, 2007). Ubuntu knowledge is a collective understanding shaped by the community, emphasizing dialectics, cooperation, and shared learning, in contrast to individualistic methods that overlook the social dimension of knowledge acquisition (Ajayi & Ashir, 2024). Human knowing in Africa is intrinsically connected to human being, with African culture playing a fundamental role in shaping Africans’ understanding of reality, positioning culture as an epistemic factor that influences how Africans live and perceive the world (Etuk & Silas, 2020).
As a worldview and guiding principle, Ubuntu has the potential to drive progressive transformation in leadership coaching in Africa. The current neoliberal context, rooted in the Euro-Western leadership paradigm, impacts how African identities are supported through leadership coaching. While it is acknowledged that a coachee's personal, professional, and social identities are interconnected with their characteristics and the “self” (Jenkins, 2004), these identities may sometimes be in conflict (Seyama-Mokhaneli & Belang, 2024). Ubuntu offers a more inclusive rhetoric that integrates historically marginalized non-Western traditions, presenting a postcolonial model of leadership (Van Hensbroek, 2001).
Elements of Decolonized Leadership Coaching Framework
To achieve decolonization of African leadership coaching, this study proposes a leadership coaching framework based on Ubuntu ontology and epistemology, emphasizing interconnectedness, shared humanity, and collective well-being. The key elements of Ubuntu leadership coaching proposed are (a) developing Ubuntu leader character, (b) promoting collectivist leadership, (c) developing Ubuntu leader identity, (d) fostering collective action, and (e) promoting leadership for social change.
Developing Ubuntu Leader Character
The findings of this study highlighted the importance of leadership behaviors in Ubuntu leadership. While there is some congruence between Ubuntu and dominant leadership coaching theories, Western coaching models typically operate under the premise that individuals are autonomous, self-actualizing beings (Roche & Passmore, 2023). For instance, Boyatzis (2008) suggested that when leaders are guided through five key “discoveries”—including defining their ideal self, evaluating their current self, creating a development plan, and applying changes—they may experience a tipping point that sparks a desire for personal growth. Developmental leadership coaching philosophies emphasize leaders’ behaviors, values, and traits, while Ubuntu focuses on the character and relational nature of the individual in leadership (Ncube, 2010). According to Sipondo (2025), effective Ubuntu leadership integrates character and competence, which collectively influence a leader's overall impact. Setlhodi (2018) posits that Ubuntu leaders conduct themselves with exemplary behavior, influencing others. Metz (2018) explains that identifying with others or sharing a way of life involves psychological attitudes such as group identity, emotional connection, and cooperative behavior, shifting from individualistic thinking to a collective “we” perspective. Ubuntu leadership coaching must allow leaders to develop and realize their potential both as individuals and as members of a community (Tavernaro-Haidarian, 2018).
Promoting Collectivist Leadership
The findings of this study demonstrated that the Ubuntu leadership philosophy promotes the intentional cultivation of mutually supportive relationships. Ubuntu views community, rather than self-determination, as the core of identity, which is why the African understanding of personhood rejects defining an individual solely in individual terms (Udom, 2024). In the organizational context, teamwork is a vital component of Ubuntu, as its spirit of solidarity encourages cooperation and healthy competition, allowing individuals to contribute their best for the collective benefit (Mangaliso, 2001). The findings of this study align with Western leadership coaching, which is suggested to improve the quality of leader–subordinate relationships by enhancing trust (Ladegard & Gjerde, 2014). Leadership coaching has also been linked to greater trust in team members, suggesting that coaching fosters stronger relational leadership behaviors (Halliwell et al., 2022). Ubuntu further extends the benefits of leadership coaching by encouraging engagement from a place of nonjudgment—a core competency in effective coaching—and, when embodied through respectful interactions like the Nguni greeting “I see you,” it fosters deeper engagement and enhanced team collaboration (Magadlela, 2019). Africans tend to prefer humanistic leadership styles that emphasize participative leadership, authenticity, and community service, which align with the Ubuntu leadership concept (Poltera & Schreiner, 2019). Interdependency among communities is strengthened by values such as reciprocity, generosity, compassion, cooperation, and solidarity, forming the foundation of Ubuntu as a way of life (Ajayi & Ashir, 2024).
Developing Ubuntu Leader Identity
The findings of this study revealed a divergence between dominant Western conceptualizations of leader identity and the principles underpinning Ubuntu leadership in the context of leadership coaching. The Ubuntu understanding of the “Self” goes beyond individual identity, emphasizing a collective orientation that connects the past, present, and future (Buntu, 2013). While definitions of leadership coaching may vary, there is consensus that it is focused on advancing the client's personal goals (Sherrer & Rezania, 2020). Leadership coaching involves individualized sessions to enhance the leader's capabilities (Ely et al., 2010; Ladegard & Gjerde, 2014). In contrast, Ubuntu emphasizes “being self through others,” highlighting the interdependence of individuals and the importance of shared humanity (Udom, 2024). The individual's existence is intertwined with the community, where what affects one affects the whole, and the individual can only affirm their being through the collective (Geber & Keane, 2013; Seehawer, 2018).
The decolonial perspective adopted in this study underscores the pursuit of modes of existence beyond colonial impositions, seeking to recover and affirm a decolonized identity rooted in the authentic African “self” (Dei, 2017). Alternative Ubuntu coaching spaces and identities are critical in supporting an authentic and purposeful journey toward alternative forms of African leadership identity (Seyama-Mokhaneli & Belang, 2024). While leader identity is crucial for leadership development, there is still limited evidence-based exploration of the intraindividual developmental processes leaders undergo (Bachkirova & Jackson, 2024). This gap presents an opportunity for Ubuntu leadership coaching to make a meaningful contribution. In the African context, the development of Ubuntu leader identity is intertwined with adopting a decolonial perspective, advocating for the deconstruction of oppressive identities (Seyama-Mokhaneli & Belang, 2024). These decolonized leader identities align with Ubuntu, which stresses belonging, participation, and being inseparably connected to others, fostering an overarching “we” identity within which diverse individual identities are integrated (Tavernaro-Haidarian, 2018).
Promoting Collective Action
Coaches using an Ubuntu leadership coaching lens help coachees to recognize the human connections present in nearly every interaction (Magadlela, 2019). In the African context, leadership has traditionally been rooted in strong relationships, participation, and responsibility (Ncube, 2010). However, many of the prevailing leadership theories focus on the idea of heroic leaders and passive followers (Bachkirova & Jackson, 2024). In contrast, Ubuntu asserts that individual power and agency stem from community, emphasizing integration and collaboration rather than adopting an individualistic or isolated approach (Sachikonye & Ramlogan, 2024). Ubuntu leaders make sure that every voice is heard and appreciated by actively listening to others and appreciating all viewpoints (Chetty & Price, 2024). The decision-making process within Ubuntu is inclusive, circular, and often deliberate, with room for exploration of related topics during discussions (Mangaliso, 2001). Thus, a key feature of Ubuntu as a social philosophy is the emphasis on agreement or consensus, with decision-making processes participatory, transparent, and democratic (Ncube, 2010).
Ubuntu leadership promotes an African-centered leadership approach that encourages inclusivity (Msila, 2008). Ubuntu leadership coaching specifically encourages leaders to acknowledge the role of each individual within the system (Magadlela, 2019). Ubuntu encourages a multifaceted approach to vision, where different perspectives are valued for the insights they provide (Mangaliso, 2001). Mbigi (2000) refers to communal visioning as the concept of a shared vision within the Ubuntu framework, emphasizing its importance in fostering a new collective mindset. Participants in a Ngunjiri (2016) study highlighted interdependence as crucial for empowering others, acknowledging that they could not be fully effective alone, and emphasized collaboration, delegation, coordination, and relationships in working with others to achieve leadership goals. A group's vision reflects the collective embodiment of its members, emerging through consensus-building, open discussions, and providing equal opportunities for all to voice concerns until agreement and group cohesion lead to a shared vision (Toendepi & Cele, 2024).
Promoting Leadership for Social Change
The findings of this study highlight that a central tenet of Ubuntu is the prioritization of collective well-being. In contrast, contemporary leadership coaching practices tend to focus on task completion, individual performance, and personal mastery, often overlooking relational and communal dimensions. Organizations typically invest in coaching to address specific objectives, such as enhancing leadership performance, building new competencies, preparing leaders for future roles, supporting career growth, and strengthening overall leadership capacity to effectively guide the organization (Ely et al., 2010). Research also links leadership coaching with goal achievement, showing improvements in task-focused leadership (Athanasopoulou & Dopson, 2018).
In contrast, leader development in Africa occurs within a complex and dynamic system, which is inherently nonlinear and often unpredictable. Key aspects of Ubuntu leadership have the potential to significantly influence leaders by fostering a spirit of Ubuntu and promoting an organizational culture that emphasizes the “human side” of leadership (Mboule, 2024). Ubuntu leadership is characterized by prioritizing the needs and aspirations of others and addressing their concerns (Setlhodi, 2018). Coaches applying Ubuntu leadership coaching must incorporate coaching for change in their practice. Roche (2022) outlines key competencies for coaching aimed at social change, focusing on racial, social, and climate justice. Leadership coaches are urged to critically examine professional norms, such as the neutrality often emphasized in traditional coaching frameworks (Roche & Passmore, 2021). A critical element of the Ubuntu leadership coaching approach is developing sociohistorical, geopolitical, and cultural/racial consciousness to ensure sensitivity to the contexts in which coaching occurs (Roche & Passmore, 2022).
Implications for Coaching Practice
The proposed Ubuntu leadership coaching framework has key implications for coaches working in African contexts. First, coaches must critically reflect on and, where appropriate, decenter Western epistemologies by integrating African ontologies like Ubuntu, which emphasize interdependence, shared humanity, and communal knowledge-making. This shift requires moving beyond individualistic, performance-driven models toward collective identity and relational dynamics. Second, coaches should support the development of Ubuntu leader character, focusing on ethical behavior, empathy, and community orientation—values central to African leadership traditions. Coaching must prioritize holistic leader development grounded in character and communal responsibility rather than just skills acquisition. Third, to promote collectivist leadership, coaches should cultivate relational competencies in leaders, fostering trust-based, collaborative teams and participatory decision-making, while honoring culturally specific practices like inclusive dialogue and mutual respect. Fourth, identity formation should be reframed within a collective African lens, helping clients navigate the tension between individual and collective selves and fostering Ubuntu-based leader identities that affirm belonging and interconnectedness. Fifth, Ubuntu leadership coaching must encourage collective action and visioning, enabling leaders to mobilize group wisdom and develop inclusive strategies for organizational transformation, ensuring leadership remains people-centered and participatory. Finally, coaching should extend beyond individual change to foster leadership for social transformation. Coaches are called to develop critical consciousness around power, history, and context, positioning leadership coaching as a tool for social justice, equity, and systemic change in African societies.
Limitations and Agenda for Future Research
This study is conceptual and does not include empirical data to substantiate the proposed Ubuntu leadership coaching framework. Therefore, its contributions are primarily theoretical, and further research is needed to test and validate the framework in practice. The study relied exclusively on peer-reviewed academic literature, excluding other valuable knowledge sources such as indigenous oral traditions, practitioner insights, gray literature, and community-based narratives, which could have enriched the understanding of Ubuntu and its application in leadership coaching. These limitations underscore the need for more inclusive and empirically grounded approaches in future research.
Future research should explore the operationalization of Ubuntu-informed coaching frameworks across diverse African cultural, linguistic, and organizational contexts to assess their adaptability and effectiveness. Empirical studies are needed to evaluate the impact of Ubuntu leadership coaching on outcomes such as ethical decision-making, relational leadership, and community impact. Comparative studies between Western and African coaching paradigms could offer insights into the strengths, limitations, and synergies of each approach.
Additionally, research should investigate the intraindividual processes involved in Ubuntu leader identity formation, particularly how coaching can support the integration of collective identity within contemporary organizational demands. Future studies should also explore how Ubuntu coaching can contribute to systemic change and social justice, and how coaches can be trained to critically reflect on their epistemological assumptions and engage with decolonial praxis.
Finally, longitudinal and action research designs should be employed to track the long-term effects of Ubuntu leadership coaching on organizational culture, community well-being, and social transformation, contributing to the growing body of knowledge on decolonized leadership development in Africa.
Conclusion
A decolonized psyche must be operationalized in leadership coaching in Africa to implement critical conscious leadership, which involves subverting the coloniality of power and identity. Western epistemological concepts and categories in African leadership coaching should be critically reassessed and reimagined based on the lived experiences of marginalized individuals. Integrating African ontological and epistemological frameworks into leadership coaching not only diversifies the field but also provides more inclusive and effective tools for developing leaders who are attuned to the complex realities of contemporary Africa.
Footnotes
Funding
The author received no financial support for the research, authorship, and/or publication of this article.
Declaration of Conflicting Interests
The author declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.
