the philosophy "practical" "folk", or "wisdom", called complex, spiritual cultures Africa in General (see, example: [Wanjohi, 1987]), began called "African ethics" [African Ethics..., 2009; Gyekye, 2011]. It he is subject research this article. The object research quite wide - Africa and Madagascar.

Key words: Africa further south The Sahara, Madagascar, South Africa republic, Rwanda, african ethics, globalization, traditional culture, Nelson Mandela.

In Russian African studies, the problems of African ethics are practically not represented. They began to be developed by African philosophers quite recently, so many of them, first of all, seek to clarify the subject of research. Thus, James Kigongo raises the question of the relationship between two ethical paradigms - autochthonous African and Western. He considers the traditional African ethic to be most important for modernizing Africa. For the revival of Africa, in his opinion, first of all it is necessary to revive its culture. The first stage of this revival was the rehabilitation of African culture, the proof of its equivalence with other world cultures, mainly Western, its identity and self-sufficiency, as well as its implicit philosophical character.

The time has come to identify, analyze and revive the deepest foundations of African culture, its values integrated into traditional religion, art, mythology and way of life. The author refers to the idea of Evandro Agazzi [Agazzi, 1983] about the existence of an "implicit philosophy" as a "self-consciousness of culture", which underlies the way of life of all human communities and gives culture an identity and character different from others.

Such an" implicit philosophy"Kigongo considers ethics ("implicit ethics"), a set of" ethical (moral) orientations " [Kigongo], passed down from generation to generation, but developing in accordance with the evolution of the human community. The author considers the fundamental element of ethical orientations in Africa to be the" sense of community", which motivates all aspects of the life of traditional society - economy, politics, social life. This "sense of community" in the presence of ethnic diversity of African cultures is found in all these cultures and is the essence of "Africanism" in them [Kigongo].

In the study of ethics, African scientists face a number of difficulties. For example, some authors acknowledge that many African languages lack direct equivalents for the terms "ethics" and "morality". The concepts of "morality "("ethics") and" moral " in a number of languages correspond to other terms. So,in the Akan, Ewe,Yoruba,Igbo, and Shona languages , the term "moral" corresponds to the term "character", in the Soto language -

page 64
"character" and "behavior". Therefore, a person with high morals will be said to have a good character or good behavior, and a person who violates ethical norms will be said to have a bad character [Gyekye, 2011].

At first glance, it seems that the lack of written texts documenting the historical and cultural heritage of African peoples is an obstacle to studying ethical issues. (Written texts in Madagascar - "surab" - had an esoteric character and limited distribution.) However, the oral tradition, in addition to natural languages, finds other sign complexes and systems. It is in the languages and symbols of culture (costume, color, hairstyle, body markings, jewelry, etc.), as well as in cultural texts (semantic objects) that oral tradition preserves and translates knowledge, the foundations of worldview and moral norms developed over the centuries. Cultural languages and texts in Africa and Madagascar are diverse and ambiguous. Many meanings, including ethical ones, are contained in such cultural texts as initiation rites, location and structural organization of a dwelling, burial sites, etiquette, and systems of mythology.

Cultural texts represent an almost untouched layer for researchers of ethics. In search of methods for studying ethics, African philosophers turn to various sources of oral tradition. Even in antiquity, the "wise man's precedent" was used to justify morality. Nowadays, philosophers draw information about ethical orientations and concepts from conversations with wise elders (Oruka, 1991).

It is interesting to analyze ethical concepts, norms and rules of behavior in individual cultures (see, for example: [Morality and Religion, 1983; Wanjohi, 1987; Bewagid, 2004]), especially proverbs and sayings, as well as the main value-worldview concepts that contain ancient folk wisdom (ubuntu among the Bantu-speaking peoples of the South African Renaissance..., ). Familiarity with the realities of African cultures shows that they are permeated with ethical questions, they contain various answers to them.

In many ways, African ethics differs from Western ethics-both in the formulation of basic questions, and in the answers to them, in the content of its main provisions.

Familiarity with the works of African researchers devoted to African ethics, its individual concepts, principles and values, or general philosophical issues that mention ethical issues, indicates the dominant commonality of the content of these principles, concepts and values. Ethical issues are interpreted similarly by authors from different countries and regions of Africa (Ghana, Nigeria, Madagascar, Cameroon, Kenya, Southern Africa), belonging to different cultures.

The problems of African ethics were most fully and vividly reflected and formulated by South African and Malagasy scholars. Recent South African studies are characterized by their acute practical orientation, which is explained by the social conflicts and wars experienced.

An appeal to the most important traditional principle of folk morality, Ubuntu, became the basis for this search. The term Ubuntu in the Zulu and Xhosa languages is understood as "humanity", "togetherness", "solidarity", "unity". In different dialects of Bantu-speaking peoples, this concept is denoted by similar terms: Uhutu, Umundu, Bumuntu, , etc., but their content is common [Kamwangamalu, 1999, p. 24-28]. The content of the concept of "Ubuntu" is ambiguous, and its functions are also diverse. This is the principle of seeing the world, the basis of the worldview and life position, and the model of lifestyle and behavior, and a set of ethical norms and values. Being the basis of traditional culture, Ubuntu is adequate to modernity. Ubuntu is not a specific philosophy that is different from others, Ubuntu poses the same problems as other philosophies, contains the same ideas and values [Teffo, 1998, p. 3-5]. The specific feature of Ubuntu is its versatility. The multi-valued meanings of Ubuntu are revealed in the process of considering the main problems of ethics.

page 65
The human problem in Ubuntu cannot be understood in isolation. Everything that is connected with a person - the meaning of his life, personality traits, rights, freedom, duty-can only be considered in relation to other people. A person is understood as a center of diverse relationships, as a member of a community, a part of humanity. In African ethics, "humanity" is not only an anthropological, social concept, but also a moral one. The Akan proverb says, " Humanity has no boundaries." This means that humanity is a big family, where all people are united, regardless of skin color, eye shape, religion, status, wealth. There must be bonds of unity, kinship, and universal brotherhood between all people. Such moral norms as mutual assistance, hospitality, and benevolence follow from the unity and brotherhood of people [Gyekye, 2011].

A typical experiment in which children of the African Zulu tribe were offered a game. They placed a wicker basket full of fruit near the tree and told the children that whoever reached the tree first would win all the fruit. When the sign was given to start the race, all the children joined hands and ran together, and then sat down and enjoyed the prize together. When the anthropologist who conducted this experiment asked them why they all ran together, when one could win all the fruit, they answered him: "Ubuntu!", which means: "How can one of us be happy if everyone else is sad?" [Jivan Advaityan, 2012].

The ideas of unity and solidarity are close to most African peoples. The fihavanana principle in Madagascar is particularly close to Ubuntu. Unity, solidarity of people-fihavanana-is understood by Malagasy people as one of the main values of society. The Malagasy scholar Pierre Randrianarisua analyzes in detail the content and meanings of this concept. The primary meaning of the word fihavanana is kinship. However, this term also denotes the essence of society, the respect of its members for each other's rights and dignity, solidarity, unity and mutual assistance in all circumstances. Fihavanana is a system of human relations and value, with the help of which all connections are verified [Randrianarisoa, p. 55-56].

The statement of the social nature of a person determines the understanding of the meaning of his life. In its most general form, this meaning is the public good, the public interest. A more specific understanding of the meaning of human life is found in the Malagasy philosophy of life. One of the central features of this philosophy is the category of tudi, which expresses the eternal cycle of life.

Tudi is the law of the connection of generations, the connection of the future with the past, the meeting of which takes place in the present and is carried out by the individual. In this purpose of the individual's earthly life - to constantly carry out and maintain the cycle of life - the "divine breath" manifests itself in man. Just as God the creator models the universe, the macrocosm, so the individual models the microcosm, maintaining the cycle of life in his family, in his clan. The implementation of tudi by each individual is a guarantee of the life of society in the past, present and future, where the past is a constantly living memory, a true criterion for evaluation. Guarantee of the eternal cycle of life, care and return-tudi - a constant connection of generations, the connection of the living with the departed in another world. To break this connection is to break the ever-living chain of the life stream, to stop the cycle of life, to break the order of the universe.

The connection of generations is manifested not only in the scale of the connection of the past, present and future, but also in the present. A father's actions can affect his son, and conversely, brothers are responsible for each other, just as members of the fukunuluna (family) are responsible for each other. Ties between family members are indissoluble, because all members of the same community are equal participants in the cycle of life. The family is especially important, because humanity manifests itself through the family (Andriamanjato, 1982, pp. 74-75).

The concepts of the meaning of human life and the public good are closely related to the understanding of good and evil, their relationship. African ethics pays considerable attention to these issues. The Ghanaian philosopher Kwame Giyeki writes that in traditional ethics, good is understood as something that is good, useful, valuable for the welfare of the community.-

page 66
people. Honoring your elders, generosity, kindness, honesty, loyalty, mutual assistance, truthfulness, compassion, hospitality - good. These behaviors contribute to harmony, peace and justice in society, and lead to the well-being of society. Anything that is contrary to the public good and leads to social ill-being is characterized as evil. Public approval is an important evaluation criterion. Deceit, betrayal, selfishness, greed, and disrespect for elders are strongly condemned [Gyekye, 2011]. Good and evil are paired categories, they are mutually conditioned.

In African ethics, the idea is held that a person is initially neutral. In his development, he makes actions, constantly making moral choices. The essence of education is to encourage good actions and condemn bad ones, so a person acquires the ability to make a conscious moral choice, assimilates the values and norms of society. Moral choice implies responsibility for one's actions, which, according to the African worldview, can have fatal consequences and affect not only the fate of a person and his society, but also the universe.

The understanding of personality in different African cultures is similar, although the terms used to refer to personality vary. In a number of languages, such as Akan, the term onipa refers to both a person and a person. An individual who has not yet become a person (a child), although he is a member of the human community, will be called onnye onipa - "not a person". Speaking about an individual who is endowed with high qualities, they will say: "He is a human being" [Gyekye, 2011]. However, researchers of African ethics mostly use the term "personality".

In the Ubuntu worldview, personality is understood as the basis, center, and symbol of all things. A person created in the image and likeness of God, as a person, is significant, respected and valuable by himself, regardless of his race, ethnic or religious affiliation, social status, age, or well-being. According to Ubuntu, any person has an independent value, even the identity of a criminal, as well as a person who is inferior, disabled, or an outsider. Everyone has the right to respect and humanity from others. Ubuntu claims that a person created in the image and likeness of God is initially pure and not inclined to evil. Ubuntu considers evil and does not accept anything that can damage the personality, distort it, or hinder its development [Mluleki and Mokgethi, 2009, p. 67-68].

The relationship of the individual with others is interpreted in Ubuntu as a condition for its development. The individual will say "I am" because "we are and I will be with others." Only in relationships with others does a person realize himself, his capabilities, strengths and weaknesses, responsibility towards himself and other people. In relations to others, self-realization and self-identification of the individual takes place. In the African tradition, the concept of "others" is multifaceted. It includes gods, spirits, ancestors, society, the collective in which a person lives, as well as people of other tribes, countries, and cultures. In trouble, others will help a person - his family, community, and ancestors. And he will share the joy with others. His marriage is the work of the whole community, the birth of children is a common joy. A lonely person, isolated from others, cannot become a person; he becomes a person only in unity with others, through community [ibid., p. 68].

All African cultures have systems of prohibitions and norms governing behavior. However, the voice of conscience, feelings of guilt and shame are more powerful stimuli for regulating behavior and personality formation. Different peoples have different names for the concepts of moral self-control, and sometimes their content is also specific.

In Akan culture, tiboa (conscience)is central to the concept This is the distinction between good and bad. The accusation of unfavorable actions is primarily aimed at causing the individual a sense of guilt and shame, because punishment is not as effective as the realization of one's guilt. It is it that educates the individual and can guarantee against the repetition of unworthy behavior.

Akan has a similar concept to tiboa, which also refers to the moral sense of guilt, the need to repent and correct one's actions

page 67
[Gyekye, 2011]. This traditional norm was widely used in Rwanda after the 1994 civil war.

The basis of the Malagasy man's life philosophy, etiquette and psychology is the original moral and psychological category of cyni. This term can be understood as a moral assessment, censure, to which violators of the norms of social behavior or custom are subjected; this is both a person's ability to self-evaluate, self-condemn, and an individual's moral self-consciousness, his conscience.

In Madagascar, cynicism permeates all social ties, but it does not manifest itself in the same way. The Malagasy must act as perfectly as possible. This refers to moral and social perfection. A person's actions are determined by the society in which he lives. They should not be directed for their own benefit, but primarily for the benefit of the family and, more generally, for the benefit of others (community, social group, state, ancestors).

The Malagasy respects society and is willing to submit to its regulations, but there are so many of them that the individual comes to a discovery: no matter what he did, there will always be something that he forgot, did not fulfill, violated. There is a gap between the individual's intentions and the rules that society offers him, which are external to him, although mandatory. Defending himself, the Malagasy creates a fictional image of himself, endowed with weakness and imperfection, willing to admit his guilt in advance for actions not yet committed, exposing himself to cynicism, while maintaining his individuality. Others are constantly present in the Malagasy mind. They are not only interested in his actions, but also judge, evaluate them, subject them to cynicism. Therefore, the individual, in order not to be judged by the other, seeks to put himself in his place and act as, in his opinion, the other would do. In turn, the other person will do the same. A paradoxical situation arises: if two Malagasy people enter into a relationship with each other, their first move is to exchange places, positions. This is perceived as a game, but it also occurs in serious situations. And whoever doesn't play this game will be at fault.

The ancient Malagasy tradition of exchanging positions in communication, in conversation, in order to better understand the other is found in the modern European theory of dialogue. F.'s ideas Ebner, M. Buber, M. M. Bakhtin, and S. L. Frank suggest a constant change of speaking subjects in the dialogue and their alternate reproduction of the role of the other [Novaya filosofskaya entsiklopediya, 2010, p. 699].

The purpose of exchanging positions is not only to avoid criticism, but also, by taking the other's position, to understand their grievances, pain, fears, needs, how to survive them yourself and understand your own guilt, injustice, and inattention to the other. This is what the proverb says: "Pinch your own heart before you pinch the heart of another," the Malagasy will say. In Akan morals, there is an idea that if people are one (brothers), a splinter in the body of another will cause pain in your body.

The idea of universality of human problems and mutual understanding is constantly found in African cultural realities. Dividing others into "friends" and" strangers " is a Western idea. In Ubuntu, all people are one family [Mluleki and Mokgethi, 2009, p. 69]. Ubuntu's attitude to people of other ethnic groups, religions, and countries implements this principle. In the past, a person from another village or another country was treated with equal tolerance. He was perceived as a "guest" or"traveler". The traveler was given hospitality and assistance. People who needed help (refugees, exiles, the sick or disabled) were treated with compassion and hospitality. These people could enter the community and, if they assimilated, for example, married local people, they became completely their own, received local names and housing. So, a refugee from Rwanda-a white priest Jean Baptiste-integrated in South Africa, received the African name Samsanga and settled in the Eastern Cape, becoming his own for Africans.

The basic principles and values of Ubuntu deserve the highest praise, and the question naturally arises: why are South Africans today committing xenophobic acts?

page 68
attacks, behave as if they are unfamiliar with ubuntu? Why is it that crime, corruption and other social vices flourish among people who should have been brought up in the spirit of Ubuntu in their families?

We should agree with the South African scientist B. Pityana, who argues that despite the conservative nature of morality, which is designed to preserve the stability of society, moral values and norms are changing. These changes are not always noticeable, but they can change people, even those who believe in the stability of morality [Pityana, 1999, p. 142]. Ubuntu has not escaped the impact of various social upheavals and external influences.

Among them, first of all, it is necessary to mention the centuries-old influence of the Western world. During the slave trade and colonialism, the cultural foundations of the African way of life - beliefs, customs, worldview and moral values-were deliberately and systematically undermined. Trustfulness and sincerity in dealing with foreigners were discredited, as a result of which Africans lost their land-the basis of self-esteem and creativity. Direct physical pressure was supplemented by ideological influence, creating a negative image of Africa-its culture, mentality, ethics-in comparison with the positive and seductive image of the West.

Apartheid in South Africa, established in 1948, had a particularly disastrous effect on Ubuntu. The long-standing policy of exploitation and discrimination of the black population was accompanied by the promotion of racial superiority, the destruction of African identity and the humiliation of dignity. Racial discrimination was compounded by undermining the foundations of Black people's lives, in particular their family structure and traditional upbringing. Urbanization according to Western models has worsened the breakdown of traditional ties, especially family ties, and accelerated the process of assimilation of Western values and discrediting African ones.

In the context of globalization, there is a total spread of Western culture, Western media, and Western technologies, including humanitarian and legal approaches and technologies. This became possible and began to gain momentum due to the development of global communications - electronic media, primarily Internet technologies. The Western world seeks to create a global culture and a global civilization, with the formation of unified behavioral models, a single normative value system, and a single "legal" way of resolving conflict situations (including political conflicts).

The struggle against all forms of oppression, discrimination and violence that has befallen African peoples has had profound and tragic consequences. The desire for freedom and independence, in fact - the struggle for survival, at the same time aroused aggression, the desire for revenge and violence. Under these circumstances, the moral guidelines of Ubuntu were relegated to the background [Sparks, 1900, p.59]. Similar conditions exist in many regions of Africa: poverty, epidemics, often famine, ethnic strife, and political crises... The question arises: have traditional values, behavioral patterns, and ethical norms lost their relevance, or have they sunk into the depths of the archaic unconscious? We think not.

In recent decades, the African region resembles a zone of volcanic stress. The model of catch-up modernization is experiencing a state of acute crisis, which resulted in increasing instability, periodically breaking out socio-cultural and socio-political conflicts. There is a need for large-scale changes, search for new directions of development.

Historical experience shows that social renewal and development are necessarily preceded by a change in moral and ideological orientations, the formation of new ideas and values (or the restoration of the former ones - discredited, humiliated, partially destroyed). The foundation of moral and ideological guidelines is, as a rule, the answers to the key questions of life: what is good, good for people and their communities, and what can be evil, destructive for a person.

page 69
The set of answers to these questions - a set of ideas, values, behavioral models, slogans-can become a material resource for the renewal of society. In search of new worldview and behavioral guidelines, Africans turn to the values of traditional culture as a moral source of folk wisdom.

The experience of using the foundations of traditional ethics to solve pressing development problems will be considered on the concrete examples of some African countries.

The experience of South Africa in applying the ethics of ubuntu in solving national problems is most characteristic. In 1994, the first democratic elections in South Africa resulted in the establishment of a National unity Government headed by Nelson Mandela. Mandela, after restoring the rights of the black majority in South Africa, assured the white minority that they should not be afraid of changes in power. Taking into account the demographic composition of the South African population, consisting of whites, blacks, people of color and migrants of Indian origin, Nelson Mandela called the country a "rainbow people" and called for national reconciliation and peaceful coexistence. However, the situation in South Africa was controversial and tense. Professor W. Breytenbach (South Africa) noted that after Mandela's election, the country was "at the stage of a romantic and at the same time semi-bandit perception of political changes by the black majority and a wary expectation on the part of the white minority" (Breytenbach, 2006, p.80). Indeed, soon the unwarranted expectations of getting rich quickly and changing their lives led most blacks to become disillusioned with government policies and grow discontent. But even whites were seriously concerned about the decline in income as a result of difficulties in commercial activities. Inequality continued to exist in the country.

In this situation, it became inevitable to turn to traditional ethical values. Mandela, based on the basic principles of Ubuntu ethics, proposed the Truth and Reconciliation initiative to the country. He drew on the ideas of Mahatma Gandhi and the international experience of establishing Truth and Reconciliation Commissions as official, temporary, non-judicial investigative bodies that investigate crimes against humanity (genocide, war crimes, torture, enforced disappearances, human rights violations). [Amnesty.ord.ru/node/609/].

In 1995, the Truth and Reconciliation Commission (TRC) was established in South Africa, headed by Archbishop Desmond Tutu. It was one of the first KIP created in Africa, and its experience and model were later used in other African countries. The researchers rated the activity of TRC in South Africa very highly. This activity is based on the ethics of Ubuntu, according to which the tasks assigned to the TRC and their results were significantly deeper than those stated at the international level (investigation of crimes against humanity).

The TRC's work was a dramatic dialogue between the perpetrator and the victim in the presence of experts and representatives of the public, usually knowing both the perpetrator and the victim or one of them. First of all, the truth is established - the nature of the crime: violence or violation of human rights, anti-social or immoral actions, and often illegal, from which the victim suffered. The role of the criminal and all the circumstances accompanying or preceding his actions are clarified. Both sides, accusations and arguments in defense are heard, and those present can also speak. Much attention is paid to the fact of repentance of the person who committed the crime, his sincerity in admitting his guilt and his desire to atone for it. The victim's forgiveness must also be sincere. The result of repentance and received forgiveness is often the desire of the forgiven criminal to compensate for his guilt, to compensate for the damage caused to the victim. Based on the work of the TRC, the judicial authorities either declare an amnesty to the offender, or initiate legal proceedings in the event of the fact of the gravity of the crime. In the KIP activity

page 70
participants implement the principles of Ubuntu - participation in the activities of the community, the realization of the individual with the assistance, but not at the expense of others, mutual understanding.

The essence of the moral logic that guides the TRC leads to another important result of the activity. During the proceedings, victims are not passive spectators, and violators are not separated from those present. The scenario itself provides for a dialogue between two equal personalities. Like the main characters, everyone present is not just an audience, they are equal participants, involved in what is happening. This is how the Ubuntu principle is implemented - human unity, regardless of skin color, eye shape, or religious beliefs. The result of the TRC's activities is thus the overcoming of Eurocentrism and racial prejudice, the restoration of interpersonal ties, and the healing of a society that is constantly torn apart by the boundaries - both material and spiritual - between the majority (blacks and people of color) and the white minority. Simultaneously with the restoration of truly human interpersonal ties, the apartheid system is being dismantled at a deeper level than in the course of official negotiations and agreements (see [Shutte, 2009, pp. 388-389]).

The activities of the TRC have revealed evidence of systematic abuse of power during the apartheid period, which was manifested, in particular, in the use of public resources for themselves and their allies to the detriment of the common good. A large number of crimes against humanity, inability to manage society, and abuse of power were attributed to self-interest, selfishness, and incompetence.

Augustine Schuett, a South African philosopher who specializes in ethics, philosophical anthropology, and theology, draws attention to the deep cause of abuse. This is a total mutual understanding and disunity that exists in society at the personal level. The beginning of this mutual misunderstanding (and not only linguistic) was laid by the first contacts (XVII century) between indigenous people and European settlers. The natives had no knowledge of private ownership of land; the settlers knew nothing about local land-use practices. Both groups needed land to live on, but no one knew how to come to an agreement. This was the case throughout South Africa, which made conflicts and violence inevitable [ibid., p. 387].

The role of community governance, i.e., the government and its connection to the people, is given a lot of attention in the ethics of Ubuntu. The government should consist of "people delegated by the people to serve the people." The ethical factor of humanity in the government's relations with people is emphasized. These relationships should be personal, in which freedom and responsibility are mutual. This is the principle of subsidiarity, i.e. support (but not intervention) from below, cooperation and mutual understanding. This is impossible if the government is centralized in an impersonal bureaucracy. Constructive participation of people in governance at the regional, city, suburb, and street levels is essential. This is grassroots autonomy, which implies respect for people's freedom, but requires responsibility. Such grassroots governance means everyone's participation in public life. The main goal of governance at all levels - top and bottom - is the common good. In accordance with this goal, the government in all spheres of society - health, education, labor, social security - should respond to people's initiatives in order to improve their lives [ibid. p. 379-381].

The provision on the role of "Ubuntu" is included in the Constitution of South Africa, this idea has become a leading one in the foreign policy doctrine as a national idea of the country. The latest report on this topic, issued by the Department of International Relations and Cooperation (as the South African Foreign Ministry has been called since 2009), is entitled "Building a Better World: Ubuntu Diplomacy "(Nikonov, 2012).

The official ideology of South Africa was the concept of the African Renaissance (AR). The main idea of this concept is the statement that politics and economics should be based on the ethics of collectivism, community and the common good-ubuntu [Murobe, p. 64]. The concept of AR is hotly debated, and the cultural ideas of this concept, in particular, the idea of "moral rebirth", are considered "romantic" -

page 71
ubuntu. The famous African philosopher and sociologist Colin Leguim notes that critics of Romanticism in politics forget about the role of great ideas in the history of mankind [Leguim, 2000, p. 83]. African philosophers write about the importance of Ubuntu ethics in business, in solving environmental and social problems, family problems, and its relationship with the ethics of Christianity.

The experience of the Truth and Reconciliation Commission in South Africa, based on the traditional ethics of Ubuntu, has become a model for the use of traditional ethics in solving the most pressing problems of other African countries. This example was provided by Rwanda.

The use of traditional ethics in Rwanda has proved most effective in dealing with the consequences of the brutal armed conflict between the Tutsi and Hutu peoples, which led to genocide against the Tutsis. In May 1994, the number of victims of the Armenian genocide reached 500,000. The massacre of Tutsis stopped after the Rwandan Patriotic Front, consisting of Tutsis and moderate Hutus, took Kigali in July, and the Hutu government was forced to migrate to Zaire. According to official figures, the number of people killed in 100 days was about 800 thousand, mainly from the Tutsi people, as well as some moderate Hutus.

In November 1994, in accordance with UN Security Council Resolution No. 955, the International Criminal Tribunal for Rwanda was established in Tanzania. In May 1998, after a lengthy trial, the former Prime Minister of Rwanda pleaded guilty to organizing the genocide and was sentenced to life in prison. Some other organizers of the genocide were convicted.

In December 1999, an independent commission under the mandate of UN Secretary-General Kofi Annan investigated and published a report condemning the UN's actions during the Rwanda tragedy. The Commission concluded that the UN leadership and members of the State had opportunities to prevent genocide, but no one did so due to lack of resources and lack of political will to make decisions on such a plan. However, all these decisions did not improve the situation. Trials were held across the country, which further fueled hatred, distrust and division.

The traditional division of the Western world in general and Western law in particular into "winners" and "losers", "winners" and "losers", "rightists" and "guilty", "oppressors" and" oppressed "into " victims" and "murderers" does not work where there are tears and pain blood and lingering grievances are beyond measure, and it is necessary to continue living together, side by side, on the same land, in the same country, in the same village, on common hills and lakes [Kharitonova, 2014].

In Rwanda, traditional Gachacha courts were used to break out of the confrontation between two peoples - Tutsi and Hutu - who originally live on the same territory and have a common language, culture, and customs. Gachacha ("lawn") - institute of local traditional justice. In 2001, more than eight thousand Gachach courts were established in accordance with local traditional forms, which helped, in particular, to cope with the huge flow of genocide cases. From the point of view of international law, the Gachacha courts in Rwanda can be classified as a variant of "transit" law [Transit justice], designed to reintegrate society during the transition period.

The Gachach courts served the purpose of" drawing a line " and national reconciliation. The main feature of Gachach was that the accused were tried by their fellow countrymen, hearing witnesses. Entire villages could participate in the trials, and both the prosecution and the defense were created from the inhabitants of the village. Standing in front of his fellow countrymen, who were fully aware of the life and character of the accused, he most often confessed to the crime himself. It was very important to awaken one's conscience, admit one's guilt, and repent, which could be followed by forgiveness and reconciliation. The refrain of these courts was: "We must not forget. We must remember (Kwibuka!), but

page 72
we must forgive." Therefore, in the courts of Gachach, it was important to listen to the witnesses and the accused and get a confession of guilt and remorse - so that those who participated in the genocide and who were victims of the genocide could continue to live side by side. In the case of remorse, for the most part, a relatively lenient sentence followed, but the Gachach court could also impose a long, up to life, sentence. Only the death sentence was excluded (Polyakov, 2005).

More than a million genocide suspects passed through the courts of Gachach with judges chosen by the people, and 65% of the accused received various sentences. Rwandan President Paul Kagame said at a ceremony in Kigali that the Gachacha courts have played an important role in achieving justice and reconciliation. The courts of Gachach reduced the sentences of those who repented and sought ways of reconciliation with society. These courts were designed to promote public participation in the administration of justice and reconciliation in the country [Annosiata Nyirahategekimana]. On June 18, 2012, the activity of the Gachach courts was discontinued.

In addition to the Gachacha Courts, the National Unity and Reconciliation Commission (CNUR) was established in Rwanda to ensure a peaceful life and reconciliation in the country. All these measures have enabled Rwanda to cross the gulf of hatred and follow the path of national reconciliation and economic development. According to the International Finance Corporation, Rwanda was ranked among the top ten reform countries in 2008-2009 by seven criteria: establishment of new enterprises; international trade; terms of employment of labor; registration of property; obtaining loans; liquidation of enterprises; investment protection [http://smart-explorer.ru/ruanda]. This has a positive effect on the country's investment image abroad. To support foreign entrepreneurs, the Rwanda Development Chamber was established, and the concept of a "red carpet for investors" was approved, designed to ensure the registration of a new enterprise as soon as possible [http://rwanda.eregulations.Org/menu/l].

As the Ambassador of Rwanda in Moscow Zhanna d told in her speech at the Institute of Africa of the Russian Academy of Sciences.'Ark Muzhavamaria, Rwanda is now a country with zero corruption index and no crime, "a country where you can safely walk around the city even at night." According to Jean Bosco Liyaku, Executive director of the Business Development Center at Regent University in Rwanda, in an interview with CBN News, " Rwanda has become an unexpectedly successful African country. Just 20 years ago, the genocide brought the country's economy to complete destruction, but today the economy is recovering, including thanks to private entrepreneurs... When you look around, you can see how the country is developing. We know where we came from. We know where we are now, and we know where we are going. " [http://tbn-tv.ru/news/ruanda-serdcem-stroit-uspeshnyj-biznes/]. Now to the question " Are you a Tutsi or a Hutu?" Rwandans respond: "I am a Rwandan!"

In Madagascar, the theme of national reconciliation has repeatedly emerged in connection with the cyclical political crises of the late 20th and early 21st centuries that shook the country. The principle of reconciliation and consensus exists at the level of popular movements, such as the Awakening movement [Moseyko, 2013]. This idea is close to the Malagasy traditional ethics of fihavanan.

In 2002, Madagascar attempted to establish a Committee of National Reconciliation (CRN), initiated by the former President of the Republic, Professor Albert Zafi, and his supporters. The goal was to find a way out of the crisis by releasing and granting amnesty to prisoners, almost 99% of whom were from the coastal provinces, in order to preserve the unity of the country. However, the then authorities did not support Zafi's initiative [ibid., p. 9].

The idea of national reconciliation became particularly relevant during the crisis of 2009-2010, the most difficult and longest experienced by independent Madagascar. The processes of disunity, mutual resentment, and contradictions between representatives of the Merina people and residents of other regions, especially in Russia, have once again become more acute.

page 73
coastal areas. A number of decisions have been taken in response to the urgent need to implement the national reconciliation initiative nationwide. For example, the resolutions of the National Conference (Iwatu, April 2-3, 2009) recommend the establishment of a National Reconciliation Committee to work out urgent measures to improve political life and strengthen national accord. Regional conferences representing all districts of the country (June 30 - July 39, 2009) suggested the implementation of a national reconciliation policy as a way out of the crisis. The Charter adopted in Maputo on August 9, 2009, recognizes the need to create a National Reconciliation Council based on the concept of "Truth and Reconciliation", as well as an analysis of all events that have affected the political, economic and social life of Madagascar [ibid., pp. 9-10].

Based on international experience and analysis of the specific situation, the policy of national reconciliation in Madagascar is defined: national reconciliation is a nationwide process of forgiveness based on the voluntary desire of all parties not to highlight the issue of the consequences of conflict situations on a national scale. This is a deliberate sacrifice of opportunistic interests in the name of long-term protection of the highest interests of the nation in order to prevent any possibility of revenge that can lead to the disintegration of the state and the nation [ibid., p. 28]. The practice of consensus, as well as district dialogues on national reconciliation, is very important for the implementation of this campaign. It should be noted that a large-scale nationwide initiative of national reconciliation has not yet been implemented and is at the stage of long-term preparation.

* * *

We looked at some of the problems of African ethics, as well as examples of their practical application. The data obtained allow us to conclude that there is a traditional African ethical heritage. In the depths of the African world, in difficult conditions of survival, universal ideas and principles of unity of all people, their interconnectedness, a spirit of mutual support, kindness and mercy, life for the common good, self-control, responsibility and the ability to understand and forgive were formed.

It was these ideas that took shape in the Christian teaching, which was brought to Africa much later by European civilizers, who destroyed the original African cultures.

Ethical complexes in different peoples of Africa have different names, but most of these names have a common origin-from the word muntu (man). In this linguistic series, the term Ubuntu is also included. It is no coincidence that the term Ubuntu and its variants have become the most commonly used in many African countries. It is no coincidence that Africans consider Ubuntu to be the basis of their way of life and culture, expressing "common humanity and responsibility to each other" [Tambulasi and Kayuni, 2009, p. 427]. Traditional African ethics contribute significantly to mitigating and / or overcoming acute social conflicts in a number of African countries (Rwanda, South Africa, Madagascar).

list of literature

Annosiata Nyirahategekimana. Educational program "The Genocide in Rwanda and the UN" / / http://www.un.org/ru/preventgenocide/rwanda/gallery/annociata/13.shtml.

M. Bakhtin. Estetika slovesnogo tvorchestva [Aesthetics of verbal creativity], Moscow, 1979.

Jivan Advaityan. Ubuntu - happiness to live together //curaderos.ru/2012/04/29/ubuntu-schasta-zhit-vmeste/.

Imbiki A. National reconciliation: The complex case of Madagascar, Moscow, IAfr RAS, 2013.
Moseyko L. N. Krizis identichnosti i dukhovnye iskaniya afrikanskoi intelligentsii [Crisis of Identity and Spiritual Quest of the African Intelligentsia]. 2006. N 4-5.

page 74
Moseyko, A. N., The Spread of Christianity in Madagascar and its Relationship with Traditional Beliefs, Vostok (Oriens). 2013. N 6.

Nikonov V. A. South African Renaissance. How South Africa enters the global arena // http://globalaffairs.ru/number/Yuzhnoafrikanskii-renessans-15730. October 28, 2012.

encyclopedia. filosofskaya Novaya Vol. 1. Moscow, 2010.

Polyakov A. Sud naroda [The People's Court]. N 28 (426). July 12, 2005 (http.7/www.duel.ru200528/?28_7_10).

Transit justice // http://ru.encydia.com/en.

Kharitonova E. V. Civilizational alternatives to Africa in the globalizing world: political, legal and Ethical ways of resolving conflict situations (on the example of South Africa and Rwanda) // Dialogue of Cultures and Partnership of Civilizations. XIV Mezhdunarodnye Likhachevskie nauchnye chteniya [XIV International Likhachev Scientific Readings].

Kwazulu. of University Ethics Applied and Comparative of Anthology Ethics. African Natal: Natal Press, 2009.

Philosophy Ubuntu and Renaissance African / Ed. P.B. van Hensbroek. Gromingen: Centre for Development Studies, 2001.

Agazzi E. Philosophies as Self - Consciousness of Cultures // Odera H., Masolo D.A. Philosophies and Culture. Nairobi, 1983.

Amnesty.ord.ru/node/609/.

Andriamanjato R. Le Tsiny et le Tody dans lapensee Malgache. Antananarivo, 1982.

Bewagi John A.I. Ethics and Morality // Kwasi Wiredu (ed.) A Companion to African Philosophy (Yoruba Culture). Oxford, 2004.

Breytenbach W.J. The presidencies of Nelson Mandela and Thabo Mbeki compared // Africa insight. Pretoria, 2006. Vol. 36. N 3/4.

David P.H., Martin R. Dictionary of Later New Testament and its Development. Leicester: Inter-Varsity Press, 1997.

Engonga Bikoro B. Cosmologie bantu: origine de la vie, du monde et de Dicu chez les Fang // "Muntu ". Revue scientifique et culturelle du CJCJBA (Centre international des civilizations Bantu). Libreville, 1987. N 6.

Gyekye K. African Ethics: The Stanford Encyclopedia of Philosophy (Fall 2011 Edition) / Edward N. Zalta (ed.) // http://plato.stanford.edu/archivcs/dall2011/entrics/African-ethice/.

http://rwanda.cregulations.Org/menu/l.

http://smart-explorer.ru/ruanda.

http://tbn-tv.ru/news/ruanda-serdcem-stroit-uspeshnyj-biznes/.

http://vasilisc.com/magic-words-ubuntu.

http://www.ted.com/talks/lang/ru/boyd_varty_what_i_learned_from_nelson_mandcla.html.

Kamwangamalu M.N. Ubuntu in South Africa: A Sociolinguistic Perspective to a Pan-African Concept // Critial Arts. 1999. N 13.

Kigongo J.K. The Relevance of African ethics to contemporary African society // http:/www.crvp.org/book/series02/ii-8/chapter_ii.htm.

Leguim C. Renaissance - romantic realism? // Problematising the African Renaissance. Pretoria: Africa inst of South Africa. 2000.

Mlulcki M., Mokgethi M. Ubuntu and its Socio-moral Significance: African Ethics an Anthologi of Comparative and Applied Ethics. Natal: University of Kwa Zulu - Natal, 2009.

Morality and Religion: In Akan Thought // Oruka H.O., Masolo D.A. (eds.) Philosophies and Culture. Nairobi, 1983.

Murobe M. Globalization and African Renaissances: an Ethical Reflection // Problematising the African Renaissance. Pretoria: Africa inst of South Africa, 2000.

Oruka O.H. Sage Philosophy incugenous Thinkers and the Modern Debate on African Philosophy. Neirobi, 1991.

Pityana B. The renewal of African moral values in African Renessance: The New Struggle. Johannesburg-Mafube-Cape Town: Tafelberg, 1999.

Ramandraivonona. Le Malagache: sa langue et sa religion. P., 1959.

Randrianarisoa Pierre. L'enfant et son education dans la civilization traditionnele malgache // Une collection sur des Croyances et des Coutumes malgaches. Vol. 1. N 1. Paris : Association nationale des ecrivains d'expression francaise, 1959.

Shutte A. Politics and the Ethic of Ubuntu // African Ethics: Anthology of Comparative and Applied Ethics University of Kwazul. Natal: Natal Press, 2009.

Sparks A. The Mind of South Africa. N.Y.: Heinemann, 1900.

Tambulasi R., Kayuni H. Ubuntu and Democratic Good Governance in Malawi: A Case Study // African Ethics. Anthology of Comparative and Applied Ethics University of Kwazul. Natal: Natal Press, 2009.

Teffo J. Botho/ubuntu as a way forward for comtemporary South Africa // Word and Action. 1998. N 38(365).

uraderos.ru/2012/04/29/ubuntu-schasta-zhit-vmeste/.

Wanjohi G.L. The Wisdom and Philosophy of the Gikuyu Proverbs. L., 1987.

page 75

Permanent link to this publication: