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1.2 CHAPTER OBJECTIVES The central objective of this thesis is: What is the feminist critique of ubuntu, and what are the implications of this critical assessment for citizenship education in Zimbabwe?The purpose has been broken down into a fourfold mandate whose answers I have taken to be presuppositions, leading to the achievement of the central purpose. The fourfold mandate, being: • To get to an expanded understanding of ubuntu u2012 one that speaks to the lived realities of progenitor communities of ubuntu and education in Zimbabwe • To unpack the strand of feminism to bring into conversation with Ubuntu• To critique ubuntu from a feminist standpoint • To understand what the implications of a feminismu2012ubuntu intersection hold for citizenship education in ZimbabweIt is to the first mandate that I attend to in this chapter, and the other three will be addressed in the following chapters. The goal of the chapter is to scan through various understandings of ubuntu as detailed in various academic sources and the Zimbabwe new curriculum framework. The chapter intends to develop a broad interpretation of ubuntu that will guide the study as it unfolds. The chapter also makes a conceptual link between ubuntu in its various interpretations and lands on how ubuntu renders itself to the philosophy of education. Noticeably, ubuntu as a lived experience will not be covered in this chapter as it is a posteriori, requiring empirical constructions to answer fully. As such, it will be addressed in the findings of chapter five.Ubuntu as a concept is one that has enjoyed travel across disciplines: politics (Wilson, 2002), philosophy (Van Binsbergen, 2001; Praeg, 2008; Ramose, 1999), theology (Bongmba, 2016; Shutte, 2001), education (Assié-Lumumba, 2016; Horsthemke, 2016; Waghid, 2014; Waghid & Van Wyk, 2005), management (Broodryk, 1997, 2002; Khoza, 1994), linguistics (Khoza, 2017), feminist studies ( Magadla & Chitando, 2014; Gouws & Van Zyl, 2015; Viviers & Mzondi, 2016; Chisale 2018). There are even famous restaurants in Kenya, Australia, and Canada called ubuntu spaces. The disciplinary list is long, casting the net of research wide. This necessitates a delineation of sorts to keep the study in line with its primary purpose. The study is situated, by reason of the research problems that sparked its commencement, in feminism and philosophy of education. As such, the net of this chapter of ubuntu will be largely constrained to the areas of philosophy (of education), education policy and feminism as these are by and large the main concerns of the study.In the sections that follow, I begin by unpacking ubuntu as a cultural artefact embedded in language codes. I then present ubuntu, going through different understandings or interpretations across different timelines. The chapter proceeds to a Zimbabwean understanding of ubuntu and then links to ubuntu as a philosophy of education.