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Ubuntu is named after the Nguni philosophy of ubuntu, "humanity to others" with a connotation of "I am what I am because of who we all are".[8] Since the release of the first version in 2004, Ubuntu has become one of the most popular Linux distributions for general purposes[27][28] and is backed by large online communities like Ask Ubuntu. Numerous community-editions of Ubuntu also exist.[29] It is also popular for cloud computing, with support for OpenStack.[30]

The system requirements vary among Ubuntu products. For the Ubuntu desktop release 22.04 LTS, a PC with at least 2 GHz dual-core processor, 4 GB of RAM and 25 GB of free disk space is recommended.[64] For less powerful computers, there are other Ubuntu distributions such as Lubuntu and Xubuntu. Ubuntu also supports the ARM architecture.[5][65][66][67][68] It is also available on Power ISA,[5][69][70][71] while older PowerPC architecture was at one point unofficially supported,[72] and now newer Power ISA CPUs (POWER8) are supported. The x86-64 ("AMD64") architecture is also officially supported.[5]

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Additionally, USB flash drive installations can be used to boot Ubuntu and Kubuntu in a way that allows permanent saving of user settings and portability of the USB-installed system between physical machines (however, the computers' BIOS must support booting from USB).[76] In newer versions of Ubuntu, the Ubuntu Live USB creator can be used to install Ubuntu on a USB drive (with or without a live CD or DVD). Creating a bootable USB drive with persistence is as simple as dragging a slider to determine how much space to reserve for persistence; for this, Ubuntu employs casper.[77][78]

Some third-party software that does not limit distribution is included in Ubuntu's multiverse component. The package ubuntu-restricted-extras additionally contains software that may be legally restricted, including support for DVD playback, Microsoft TrueType core fonts, many common audio/video codecs, and unrar, an unarchiver for files compressed in the RAR file format.[citation needed]

In 2004,[168] the city of Munich, Germany, started the LiMux project, and later forked Kubuntu 10.04 LTS for use on the city's computers.[169] After originally planning to migrate 12,000 desktop computers to LiMux, it was announced in December 2013 that the project had completed successfully with the migration of 14,800 out of 15,500 desktop computers,[170] but still keeping about 5,000 Windows clients for unported applications. In February 2017 the majority coalition decided, against heavy protest from the opposition,[171] to evaluate the migration back to Windows,[172] after Microsoft had decided to move its company headquarters to Munich.[173] Governing Mayor Dieter Reiter cited lack of compatibility with systems outside of the administrative sector, such as requiring a governmental mail server to send e-mails to his personal smartphone, as reasons for the return, but has been criticised for evaluating administrative IT based on private and business standards.[174] In May 2020, the recently elected Alliance 90/The Greens party and the Social Democrat party negotiated a new coalition agreement, stating: "Where it is technologically and financially possible, the city will put emphasis on open standards and free open-source licensed software".[175][176]

The name also differs by country, such as in Angola (kimuntu), Botswana (setho), Burundi (ubuntu), Cameroon (bato), Republic of the Congo (RotC; bantu), Democratic Republic of the Congo (DRC; bomoto/bantu), Kenya (utu/munto/mondo), Malawi (umunthu), Mozambique (vumuntu), Namibia (omundu), Rwanda (ubuntu), South Africa (ubuntu/botho), Tanzania (utu/obuntu/bumuntu), Uganda (obuntu), Zambia (umunthu/ubuntu), Northern Nigeria (mutum) and Zimbabwe (Ubuntu, unhu or hunhu). It is also found in other Bantu countries not mentioned here.[4][5]

"Ubuntu" as political philosophy encourages community equality, propagating the distribution of wealth. This socialisation is a vestige of agrarian peoples as a hedge against the crop failures of individuals. Socialisation presupposes a community population with which individuals empathise and concomitantly, have a vested interest in its collective prosperity. Urbanisation and the aggregation of people into an abstract and bureaucratic state undermines this empathy. African intellectual historians like Michael Onyebuchi Eze have argued, however, that this idea of "collective responsibility" must not be understood as absolute in which the community's good is prior to the individual's good. On this view, ubuntu it is argued, is a communitarian philosophy that is widely differentiated from the Western notion of communitarian socialism. In fact, ubuntu induces an ideal of shared human subjectivity that promotes a community's good through an unconditional recognition and appreciation of individual uniqueness and difference.[10] Audrey Tang has suggested that Ubuntu "implies that everyone has different skills and strengths; people are not isolated, and through mutual support they can help each other to complete themselves."[11]

The concept was popularised in terms of a "philosophy" or "world view" (as opposed to a quality attributed to an individual) beginning in the 1950s, notably in the writings of Jordan Kush Ngubane published in the African Drum magazine. From the 1970s, the ubuntu began to be described as a specific kind of "African humanism". Based on the context of Africanisation propagated by the political thinkers in the 1960s period of decolonisation, ubuntu was used as a term for a specifically African (or Southern African) kind of humanism found in the context of the transition to majority rule in Zimbabwe and South Africa.

The first publication dedicated to ubuntu as a philosophical concept appeared in 1980, Hunhuism or Ubuntuism: A Zimbabwe Indigenous Political Philosophy (hunhu being the Shona equivalent of Nguni ubuntu) by Stanlake J. W. T. Samkange. Hunhuism or Ubuntuism is presented as political ideology for the new Zimbabwe, as Southern Rhodesia attained independence from the United Kingdom.[13]

The concept was used in South Africa in the 1990s as a guiding ideal for the transition from apartheid to majority rule. The term appears in the Epilogue of the Interim Constitution of South Africa (1993), "there is a need for understanding but not for vengeance, a need for reparation but not for retaliation, a need for ubuntu but not for victimisation".[16]

In South Africa, it has come to be used as a contested[17] term for a kind of humanist philosophy, ethic, or ideology, also known as Ubuntuism propagated in the Africanisation (transition to majority rule) process of these countries during the 1980s and 1990s. New research has begun to question the exclusive "humanism" framing, and thus to suggest that ubuntu can have a "militaristic" angle - an ubuntu for warriors.[18]

Since the transition to democracy in South Africa with the Nelson Mandela presidency in 1994, the term has become more widely known outside of Southern Africa, notably popularised to English-language readers through the ubuntu theology of Desmond Tutu.[19] Tutu was the chairman of the South African Truth and Reconciliation Commission (TRC), and many have argued that ubuntu was a formative influence on the TRC.

In the Shona language, the majority spoken language in Zimbabwe, ubuntu is unhu or hunhu. In Ndebele, it is known as ubuntu. The concept of ubuntu is viewed the same in Zimbabwe as in other African cultures. The Shona phrase munhu munhu nekuda kwevanhu means a person is human through others while ndiri nekuti tiri means I am because we are.

In June 2009, in her swearing-in remarks as US Department of State Special Representative for Global Partnerships, Global Partnership Initiative, Office of the Secretary of State, Elizabeth Frawley Bagley discussed ubuntu in the context of American foreign policy, stating: "In understanding the responsibilities that come with our interconnectedness, we realize that we must rely on each other to lift our World from where it is now to where we want it to be in our lifetime, while casting aside our worn out preconceptions, and our outdated modes of statecraft." She then introduced the notion of "Ubuntu Diplomacy" with the following words:

It takes a shared, global response to meet the shared, global challenges we face. This is the truth taught to us in an old South African principle, ubuntu, or 'A person is a person through other persons.' As Archbishop Desmond Tutu describes this perspective, ubuntu 'is not, "I think therefore I am." It says rather: "I am a human because I belong. I participate. I share."' In essence, I am because you are.

In education, ubuntu has been used to guide and promote African education, and to decolonise it from western educational philosophies.[30] Ubuntu education uses the family, community, society, environment and spirituality as sources of knowledge but also as teaching and learning media.[4] The essence of education is family, community, societal and environmental well-being.[30] Ubuntu education is about learners becoming critical about their social conditions. Interaction, participation, recognition, respect and inclusion are important aspects of ubuntu education. Methods of teaching and learning include groups and community approaches. The objectives, content, methodology and outcomes of education are shaped by ubuntu.

Ubuntu can guide research objectives, ethics and methodology.[34][35] Using ubuntu research approach provides researchers with an African oriented tool that decolonises research agenda and methodology.[34] The objectives of ubuntu research are to empower families, communities and society at large. In doing ubuntu research, the position of the researcher is important because it helps create research relationships. The agenda of the research belongs to the community, and true participation is highly valued. Ujamaa is valued, it means pulling together or collaboration.[36] 2351a5e196