Facets of African Giving: Ukwenana and Ukubona

In the Zulu nation, rooted in the KwaZulu Nata Province in South Africa, (but present in many other parts of the country too), expressions such as "Ukwenana" and "Ukubona" exemplify how giving and expressions of solidarity are deeply ingrained in the community's culture.

"Ukwenana" often means meeting the immediate needs of people in a community, promoting social cohesion, and making sure that no one has to go through hard times alone. Similarly, "Ukubona" means being more aware of your full responsibilities as a member of society. This means that you actively work to make your community better by taking on problems that have both physical and mental aspects. The two concepts are not the same across the Zulu nation because they are dynamic and have many different applications. Their flexibility is very high, showing that they can deal with new problems while staying true to their beliefs.

Ukwenena

"Ukwenana" is the traditional act of helping each other out without expecting anything in return. It is based on the philosophy of Ubuntu, the belief in a universal bond of sharing that connects all humanity. It serves as a vital component of the community social welfare system, aimed at ensuring the sustenance of individuals within the society through mutual assistance; to make sure that everyone in society can survive by helping each other. Ukwenena often involves specific action to address an immediate shortage or problem of individuals within a community.

In Ukwunena, exchange or transactional expectations are not permitted; here collective welfare takes precedence above individual benefits. Ukwenana does not indicate an economic, class or income gap in giving (often, the ‘giver’ and the receiver could all be in the same economic band). Contrary to many top-down western giving systems, this form of benevolence is not predicated upon an abundance of resources or favourable circumstances but rather stems from an inherent understanding that the welfare of the community is of utmost importance and helping others is a natural way to show this.

Ukubona

"Ukubona", on the other hand, encompasses a heightened awareness of societal obligations and takes the idea of giving to a spiritual level, reflecting a approach that helps people understand and deal with community problems on a level that addresses tangible and intangible aspects. 'Ukubona' encompasses a form of benevolence that includes spiritual and emotional guidance, hence strengthening the ancestral connections and social ties that hold significance within Zulu culture. This deep cultural understanding of "Ukubona," is where the act of "seeing" means deeply recognizing and meeting the multi-layered wants of others in the community web.

'Ukubona’ s' spirit of generosity is not to be turned into a product; it is a sacred promise and duty to the community. Going beyond just giving money or things, it includes giving mental and emotional support and strengthening the family ties and social ties in Zulu culture. To fully understand "Ukubona", one must also know its moral aspects, how important it is to protect the purity and sincerity of spiritual rites so that they are not used for selfish reasons and are instead kept as community resources for the good of the community. Traditional healers and leaders provide very important spiritual services to the Zulu people. These services are highly valued by many and not seen as a commodity. Instead, it is seen as an important part of the community's well-being as a whole.

Conclusion

The significance of "Ukwenana" and "Ukubona" in the Zulu community was learned from a conversation with five people who have deep ties to the Zulu nation. Their personal stories and reflections go into more depth about these ideas, showing how they can be used in the real world. These conversations revealed a rich picture of African generosity, showing a kind of giving that is deeply rooted in helping each other and being one as a group. It is clear that the philanthropic landscape in Africa, with its wide range of helpful actions, provides a unique view of giving that goes beyond what is usually thought of as philanthropy in the West. These, as emphasized by Moyo and Fowler (for instance) have layers of social exchanges filled with the spirit of helping each other and the ethos of giving. Therefore, the two concepts discussed here reveal deep expressions of indigenous kindness rooted in both culture and spirituality.

Contributor: Wycliffe Nduga Ouma