Growing up on the outskirts of Nairobi city, Wakanyi Hoffman’s childhood was filled with heartwarming folktales. She decided to become an Ubuntu Keeper of Indigenous Wisdom who shares her ancestors’ stories wherever she goes.

A storyteller, author, mother, African Indigenous Knowledge scholar, and global speaker, Wakanyi is a “global nomad” on a mission to teach children to embrace the whole world as their home. She is a board member at Seeds of Wisdom, championing indigenous elders’ wisdom and knowledge exchange and the founder of the African Folktales Project.

In this exclusive interview for Community Index Magazine, Wakanyi discusses the power of storytelling and the Ubuntu philosophy around the idea that the sense of self is shaped by your relationships with other people, a beautiful way of living that begins with the premise that “I am” because “we are.”

1. You are an African Indigenous Wisdom Scholar and a renowned keynote speaker on Ubuntu philosophy. As a global nomad, you have a rich intercultural experience that offers you a holistic perspective on the human condition. What are the essential lessons that make Ubuntu a way of life from which we can all learn to co-exist in harmony and peace? How does Ubuntu guide you in your own life and work, especially as a sustainability leader?

Ubuntu is a way of being authentic in your self-expression, honest about who you are, what your values are, and how you see yourself in the world through others and as part of the natural world. Some simple steps to apply it to your life are: performing small acts of kindness which can and do have ripple effects, being radically generous with no strings attached, going out into nature more often than you visit a coffee shop or a shopping mall, noticing the trees, flowers or birds and being grateful that these extensions of natural life exist.

I believe that, by noticing other life forms, your life becomes less about you, and more about the entire ecosystem in which all of life is possible. If you notice a tree in a park, you have an immediate connection to that larger life. You will also notice if the tree is missing and be compelled to do something about conserving the trees in your neighbourhood. You don’t need to buy carbon credits to save the trees in the Amazon if that’s not your ecosystem. The trees right outside your backyard are calling for your attention, too.

This understanding that we are extensions of all of the life around us is deeply rooted in my psyche. I believe strongly that my ability to decide what I care about paints a realistic image of where I am at in life, and gives me a chance to contribute practically to society. If I care about the wildlife in my neighbourhood – squirrels, birds, ducks, deer or any other, then I will be inclined to know more about their life, and this creates an immediate connection between me and the creatures in the world around me.

There is a story a friend shared about the way to becoming enlightened (the way of the Buddha), and he said: “The destination is the path.” Upon further inquiry, he explained that the earlier belief was that the path was the destination, meaning that one had to work towards becoming enlightened, whereas the latter (“The destination is the path”) means that one has it in themselves to embody the buddha-like qualities and then go about achieving them. In other words, the belief that you are already enlightened makes you embody the qualities of an enlightened being. If you think in regenerative terms, then you begin to act in ways that are regenerative. I think in a way this is descriptive of what Ubuntu is. You are born with ubuntu (humanness), and then you embody ubuntu qualities which enhance your life as you grow older. This idea resonates with me and that’s how I visualize the way I approach life.

2. Climate change can unleash a cocktail of emotions: anxiety, hopelessness, or even despair. What role does storytelling play in tackling this issue and dealing with these difficult emotions?

These emotions can also be the result of poor storytelling, in my opinion. It is natural to feel hopeless in the face of the alarming data and statistics about the quality of human life in the face of this looming doomsday scenario. However, can we also look towards the past and dig up some hopeful narratives? There are countless stories of how indigenous communities have averted similar crises using knowledge and wisdom that I believe are still accessible and relevant to modern society. What if we reimagined this doomsday scenario not as apocalyptic, but as optimistic – as a day of redemption, a day of reunification, a day of peace? If we can imagine this, we can walk into a brighter future. We can avert this crisis if we have a different story to tell.

I think a better imagination can dilute these feelings of anxiety and hopelessness and replace them with hope to activate our survival instincts. Collective imagination is our way out of this. A question I think we should ask when in despair is: “Where is hope?” Rather than focusing on despair, we can channel our efforts into creating a sense of hope. Hope gives way to action. If we can imagine solutions, then there is more hope and less anxiety. ”We often forget that we are all storytellers. The main character is yourself. What happens when we forget our roles as storytellers is that we then designate ourselves a passive role and leave someone else to tell our stories. This would be likened to a director handing out a film script to everyone but the main character, and then realizing that the main character’s role was never written!

3. You are an author of children’s books and the initiator of the African Folktales Project, an ongoing open-sourced resource of indigenous wisdom and knowledge for pupils. How did you manage to create a fusion of storytelling and sustainability educational content?

Initially, this was a Master’s thesis back when I was studying at UCL. I had this idea to collect folktales from Africa and use them to develop a curriculum to teach children about storytelling and build a bridge between African indigenous knowledge systems and formal education. I started to notice a pattern in these stories – they were all sources of solutions to the challenges of achieving the SDGs! This is how my idea to develop a “folktales for SDGs” curriculum was born. I have since taught at universities in the US (Brooklyn College and Presidio Graduate School) to educators and students and used African stories to introduce the SDGs in a way that is accessible to the public, beyond the confines of indigenous communities.

4. You believe that “seeing yourself as part of someone else’s story will bring justice to the world”. How important it is for children to find their reflection in books? What is the role of stories in changing the narrative from inaction to acting as conscious global citizens of the world?

Children are naturally receptive to external messaging, and this is why seeing themselves or not seeing themselves in stories is such a powerful way of empowering or disempowering them. Storytelling is the way that we convince ourselves of our relevance in this world. We are here because we have told ourselves that we belong here, on this planet. All traditions, cultures, and spiritual organizations have an original creation story. What happens when, in that creation story, you don’t see or hear your own one? Then you may as well not exist, or you actually don’t exist at all. That can be a source of an identity crisis. That is the tragedy of not seeing yourself in a story, and then by extension, not being included in someone else’s story.

Each story that you tell yourself includes different characters. You are always the main character, and everyone else plays a role. My mother plays the role of mother in my story, and in her story, I play the role of daughter. In both of our stories, we are each the main character. My mother will never become the centre of my story, and I’ll never become the centre of her story.

We must teach children to never forget the role of the main character. Even more important is to go beyond being the main character and the storyteller – you begin observing yourself, your behaviour, how you invent the characters in your story, how you treat yourself, and how you show up in life. That is a form of Ubuntu in action too, which is really mirroring your values with the storyteller. You then begin to mirror your authentic self to society. You can’t do this effectively if you’re not the storyteller of your story. Once you establish yourself as the storyteller, it becomes easier to assign yourself the main character, and to go beyond that to become a real observer, going beyond the identity of Me, Myself, or I. You become identified with all the other characters and all other beings.