A second important overlap between Ubuntu and a decolonized assessment of the religious other, pertains to the extremely important role which agreement or consensus plays within this assessment. Without a common scale, i.e. without an interreligious agreement or consensus on criteria, the beliefs and practices of the religious other simply cannot be judged without violating them. Ubuntu underscores the importance of agreement or consensus. African traditional culture, it seems, has an almost infinite capacity for the pursuit of consensus and reconciliation (Teffo, 1994a:4). Democracy the African way does not simply boil down to majority rule. Traditional African democracy operates in the form of (sometimes extremely lengthy) discussions (cf. Busia, 1967:28). Although there may be a hierarchy of importance among the speakers, every person gets an equal chance to speak up until some kind of an agreement, consensus or group cohesion is reached. This important aim is expressed by words like simunye ("we are one", i.e. "unity is strength") and slogans like "an injury to one is an injury to all" (Broodryk, 1997a:5, 7, 9).

However, the desire to agree, which—within the context of Ubuntu—is supposed to safeguard the rights and opinions of individuals and minorities, is often exploited to enforce group solidarity. Because of its extreme emphasis on community, Ubuntu democracy might be abused to legitimize what Sono calls the "constrictive nature" or "tyrannical custom" of a derailed African culture, especially its "totalitarian communalism" which "...frowns upon elevating one beyond the community" (1994:xiii, xv). The role of the group in African consciousness, says Sono, could be

...overwhelming, totalistic, even totalitarian. Group psychology, though parochially and narrowly based..., nonetheless pretends universality. This mentality, this psychology is stronger on belief than on reason; on sameness than on difference. Discursive rationality is overwhelmed by emotional identity, by the obsession to identify with and by the longing to conform to. To agree is more important than to disagree; conformity is cherished more than innovation. Tradition is venerated, continuity revered, change feared and difference shunned. Heresies are not tolerated in such communities (1994:7; cf. also Louw, 1995).

In short, although it articulates such important values as respect, human dignity and compassion, the Ubuntu desire for consensus also has a potential dark side in terms of which it demands an oppressive conformity and loyalty to the group. Failure to conform will be met by harsh punitive measures (cf. Mbigi & Maree, 1995:58; Sono, 1994:11, 17; Van Niekerk, 1994:4). Such a derailment of Ubuntu is, of course, quite unnecessary. The process of nation-building in post-apartheid South Africa does not, for example, require universal sameness or oppressive communalism. What it does require, is true Ubuntu. It requires an authentic respect for human/individual rights and related values, and an honest appreciation of differences (Sindane, 1994:7; Degenaar, 1996:23).