Ubuntu to Ubu-Ntu

Becoming People Again

A person is a person through other persons (as with rowing a boat together, we must become one with each other to navigate life/the ocean together)

Ubuntu is often translated as a noun—an idea, a philosophy, a moral guide to collective living. Yet, at its root, Ubuntu is not a static concept, nor is it something one simply possesses. It comes from the words Ubu (to be, to become) and Ntu (person, though often translated as human). In Kiswahili, an equivalent phrase would be kuwa mtu—to become a person. Understanding Ubuntu as Ubu-Ntu (a verb) transforms the meaning from an abstract concept into a living process, an ongoing journey of realizing our shared humanity.

The Uniqueness of Human Beings: Becoming People

What makes humans distinct from other animals is not simply intelligence or tool-making— According to our Bantu speaking ancestors - it is our ability to become people. Personhood (aka humanity) is not automatic; it is something we cultivate through our relationships, our actions, our commitments and trust in one another.

To become a person means to move beyond mere survival and individualism—it means to recognize that our humanity is only realized in connection with each other. This is the essence of Utu, the secret ingredient that makes Ubuntu meaningful.

As Wakanyi Hoffman explains, Ubuntu becomes tasty with Utu. It is that unspoken, instant connection that binds people across time and space—the feeling so profound that you would be willing to give everything, even your life, for another. It is deep and bordering instinctual—it is the recognition of our shared existence.

"A person is a person through other persons."
— Desmond Tutu, South African Archbishop and Nobel Laureate

Becoming People Through Mutual Service

On the coast of Kenya, there is a practice that embodies this process of becoming people—Mweria. It is not barter, nor is it a simple transactional exchange. Instead, it is a way for people to pull from a pool of commitments, to receive support when needed, and to be in debt not just to an individual, but to the community itself.

This space of shared humanity functions like an endowment: something to be drawn from, but also something that must be replenished. It is a living network of mutual care and obligation. Through Mweria, people do not just exchange goods or services; they reaffirm their relationship with one another. They become people by actively participating in mutual services - the shared work of life.

The Kaya: Home, Society, and the Space of Humanity

In Bantu languages, the word Kaya means both home and society. To be part of the Kaya is to be within the circle of shared humanity. It is a space where people practice Mweria, where relationships are strengthened through commitment and reciprocity.

Those who do not practice Mweria, those who do not recognize the shared bonds of humanity, are considered outside the Kaya. To be outside the Kaya is to be without true personhood—it was to exist, but not to be in relationship with others, not to be fully a person - or simply a human.

This passage from Sauti ya Zanzibar: Mazungumzo baina ya Bakari Abeid na Abdalla Mwinyi strikes to the heart of the distinction between people and humans and what it means to Ubu-Ntu (become a person):

A mtu (person) is the same creature we call a mwanadamu—a human being. But a mtu comes from mwanadamu—just as utu (personhood, humanity) comes from within ubinadamu (the state of being human). Yet, within this human condition, there are all kinds of human beings. There are those who lack heshima (respect).

Someone without heshima is still a mwanadamu—a human being. A thief is a human being. A drunkard is a human being. A liar, the arrogant, the deceitful, the gossiper, the one who causes conflict, the one who scatters those who live in harmony—they are all human beings.

But a mtu—a true person—is someone who does not carry those traits. Instead, they live by their opposites: truth, respect, good manners, generosity, obedience, humility, attentiveness, love for others, kinship, friendship, caring for those you live with, raising your children well. All the good things someone does—this is what makes utu.

That heshima, those manners, all of it lives inside utu. That is what utu is. To have these qualities is to prove your utu. If you don’t have them, you may still be a mwanadamu—because that’s the kind of creature you are—but you are not a mtu.

Because utu is a special set of qualities. And if you lack them, you remain only a human being—not a person. That is what utu is—all those good things we do for each other. That is what makes us mtu. (Abeid & Mwinyi 2003 - Translated to English)

Wakanyi points out that this Utu (essence of humanity) encompasses all virtues that bring out the person in a human being. This is Ubuntu in action - a call to experience BEING or becoming a human person.

Becoming People Again

Today, in a world that often feels disconnected and individualistic, we must find ways to become people again. We need to rediscover stories and practices that bring us back into connection, that allow us to replenish the shared endowments of trust, commitment, and care. We need to practice Mweria in new forms, to rebuild our Kayas—not just as physical spaces, but as networks of interdependence and belonging.

"We can only discover our true selves in the mirror of the other."
— Nelson Mandela, former President of South Africa

To become a person is not a solitary act. It is a collective journey. And it is a journey we must take together.

Let us find our way back to each other. Let us become people again.

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About the Authors

Will Ruddick, a grassroots economist, and Wakanyi Hoffman, a storyteller and researcher, love collaborating to explore the deep intersection between Ubuntu and ancestral economic practices. Will’s work through Grassroots Economics has focused on revitalizing commitment pooling—traditional resource coordination methods that foster Utu though resilient socio-economic networks beyond monetary systems. Wakanyi’s research on indigenous knowledge and Ubuntu philosophy highlights how cultural narratives shape identity, sustain communal well-being, and realize Utu—our shared humanity. Together, we seek to bridge these insights, demonstrating that becoming a person (Ubu-Ntu) is not just a philosophical ideal but a lived practice rooted in relationships, reciprocity, and community-driven economic cooperation.

More on Wakanyi Hoffman: Public Speaker on Ubuntu Philosophy - PhD Research Lead of African Sustainable AI at Inclusive AI Lab (Utrecht University)- African Indigenous Knowledge Scholar- Founder of African Folktales Project- Contributor to Awakin AI Indigenous Bot and Wakanyi Bot - Author of Sala, Mountain Warrior.

For bookings, visit: https://www.wakanyihoffman.com/

- I am because we are-

'The future is always beginning now, with the stories we choose to pass forward.'