By Mukazo Mukazo Vunda.
As an individual grows, he gathers knowledge, and experience. Confronted with like situations later in his life, he can recognize them, and handle them with ease. It goes without saying then that the more a person knows, the broader the range of his experiences, the better able to survive he is, the better the quality of life he is able to lead.
It is true to say that, restricted to his own senses, the amount of knowledge that a single person can gather is limited. He has only so many senses, he can only be at a single place at any given moment. Living in a group, this individual has the advantage of acquiring knowledge through the senses of other members of his group, from adults who have been there before, and from other members of the group who have been places that he has not been.
As a group, standing on each other's shoulders, sharing experiences, and exchanging knowledge, the scope of knowledge and experiences that single individuals can gain is increased. When time is inserted into the equation, we find that groups that start from the level their ancestors had attained, as opposed to those that never record experiences and use them as the basis for the advance of future generations, are much better off.
Seen as such, tradition is not only a heritage. It is the accumulated wisdom of a group. It is those works of the group that are likely to illuminate life under any circumstances that may arise. Tradition, therefore, is the accumulation of attempts by members of the group, and the group at large, to eliminate the hit and run aspect of living. It is easy then, to see why it is disastrous for a group to break with its tradition.
This tradition, however, also needs constant attention, or observation. Like the very individuals who have inherited it, it has to be kept alive in order to work. A religious devotion has to be reserved for it. This is because, thanks to this very heritage, human beings living today are more complex than their ancestors were, and, thanks to this very accumulated wisdom, know more than their ancestors knew. This means that, as we go along, the amount of knowledge that we carry along with us increases. Today, we have voluminous amounts of knowledge gathered from the past, passed along in such a compact, self-contained, self-explaining form that, if not studied properly, if not rehearsed and repeated (and the only way to do this is to make this tradition a way of life), it can become misunderstood, misinterpreted, or can stultify and become useless for the concerned group. It is, and has to be maintained as an ongoing, developing process. It is our history, it tells us of our history, our present, and helps us project into the future.
The ravages of colonialism, slavery, and cultural imperialism stripped the African bare of this continuation. Kwanzaa, this ceremony conceived, and developed by Dr. Maulana Ron Karenga, is an attempt by one conscious Afro-American to give to his group a similar form of protection that a tradition gives to a group, the protection they lost when they were stripped of their culture. Kwanzaa does more than this: it also gives back self-acceptance, self appreciation, confidence, and offers the connection with the past that will allow for the connection with the future of the concerned individuals.
The ceremony of Kwanzaa is derived from African harvest ceremonies. It exists in African societies on the continent, and in the Diaspora. Kwanzaa's difference is that it takes into account our western education, our situation in the western vortex. It is valid to those of us who have been bred on foreign ways, within foreign designs, who form the poorest group on this planet, who are exposed, open to the exploitation of western corporate interest in the Christmas season, a situation which eats at a vulnerable spot: our pockets and our self-esteem. The latter is lost when we live in a world that doesn't have a season, or celebrations that cater to our specific needs. We can easily understand the reason it is important to celebrate Kwanzaa. We know why it is good for us.
If anything, this should be seen as an example for those of us in other parts of this world, and on the continent of Africa, to bring the knowledge of our past from our text books, from the backwaters to which they have been relegated, into our western ways of knowing, because this is where we live. This should become the paradigm for the rebirth of a people.
KWANZAA, the African-American cultural holiday conceived and developed by Dr.
Maulana Ron Karenga, was first celebrated on December 26, 1966. Kwanzaa is traditionally
celebrated from December 26 through January 1, with each day focused on Nguzo
Saba, or the seven principles. Derived from the Swahili phrase "matunda
ya kwanza" which means "first fruits", Kwanzaa is rooted in the
first harvest celebrations practiced in various cultures in Africa. Kwanzaa
seeks to enforce a connectedness to African cultural identity, provide a focal
point for the gathering of African peoples, and to reflect upon the Nguzo Saba,
or the seven principles, that have sustained Africans. Africans and African-Americans
of all religious faiths and backgrounds practice Kwanzaa.
Kwanzaa was born out of the whirlwind of social and political changes of the
sixties decade. The sixties represent one of many eras during which the African
and African-American struggle for freedom and self-identity reached its historical
peak, spawning multiple revolutionary movements.
By creating Kwanzaa, African-Americans sought to rectify the cultural and economic
exploitation perpetrated against us during the months of October, November,
and December (the Christmas season). During this season, corporate America typically
ignored the quality of life concerns of African-Americans, yet encouraged participation
in the commercialism of Christmas. Additionally, African-Americans did not observe
a holiday that was specific to our needs. A review of the major holidays celebrated
in the United States would reveal that not one related specifically to the growth
and development of African-Americans. The development of Kwanzaa assumed a reassessment,
reclaiming, recommitment, remembrance, retrieval, resumption, resurrection,
and rejuvenation of the "Way of Life" principles recognized by African-Americans.
These principles have strengthened African-Americans during our worldwide sojourn.
Today, Kwanzaa is recognized by millions throughout America and the world. It
is celebrated often in community settings provided by homes, churches, mosques,
temples, community centers, schools, and places of work. Kwanzaa allows us to
celebrate the season without shame or fear of embracing our history, our culture,
and ourselves.
Kwanzaa is a
spiritual, festive and joyous celebration of the oneness and goodness of life,
which claims no ties with any religion. The focus of Kwanzaa is centered around
the seven principles (Nguzo Saba) with particular emphasis on the unity of our
Black families. It is a time for gathering of our families, and for a rededication
to manifesting the principles of Kwanzaa (Nguzo Saba) as a way of life for Black
Americans.
Kwanzaa has definite principles, practices and symbols which are geared to the
social and spiritual needs of African-Americans. The reinforcing gestures are
designed to strengthen our collective self-concept as a people, honor our past,
critically evaluate our present and commit ourselves to a fuller, more productive
future.
Kwanzaa is a way of life; not just a celebration. As a living social practice,
it is a week of actual remembering, reassessing, recommitting, rewarding and
rejoicing. For evaluation of ourselves and our history, we relate to our past,
reassess our thoughts and practices, and recommit ourselves to the achievement
of Black liberation and the betterment of life for all Black Americans.
Finally, the concept of Kwanzaa, the African-American holiday, is to help Black
Americans relate to the past in order to understand the present and deal with
the future.
Whenever new information
is presented to an individual or a group of people, the information must be
accurate, clear and have a specific meaning for that particular individual or
particular group. Therefore, the information should be presented in a specific
format and should include certain factors. These factors are:
Focus: The center of an activity or the area of attention. It is important
to relate to the past in order to understand the present and deal with the future.
A people will never look forward to posterity who never looked backward to their
ancestors.
Sense of Direction:
The way and manner in which the event will take form. To practice the principles
in our lives that helped our ancestors to endure oppression, slavery and racism.
Emphasize Unity of the Black family.
Purpose: The plan, intention or reason for an activity or event. To maintain
a history. History is Knowledge, Identity and Power.
Goals:
The things that will be achieved. To develop self and facilitate a positive
Black self-esteem by exposing individuals to "KWANZAA", a culturally
desirable pattern of principles, to help them live their lives and to encourage
the highest level of positive Black self-esteem and spiritual development. To
establish a culturally oriented "WAY OF LIFE."
A symbol is an item or an object that already has a name and represents something significant. It is renamed to give significance to a new group of people or person. The Evergreen tree family are evergreens from January to October of each year, around the middle of October they become Christmas trees, thus representing a symbol of Christmas. The symbols of Kwanzaa serve as instructive and inspirational objects that represent and reinforce desirable principles, concepts and practices as reflective of both traditional and modern concepts which evolved out of the lives and struggles of African-American people.
Primary Symbols
of Kwanzaa
I. MKEKA (M-kay-cah) The Mkeka is a straw mat on which all the other
items are placed. It is a traditional item and therefore symbolizes tradition
as the foundation on which all else rests.
II. KINARA (Kee-nah-rah) The Kinara is a candle-holder which holds seven
candles and represents the original stalk from which we all sprang. For it is
traditionally said that the First-Born is like a stalk of corn which produces
corn, which in turn becomes stalk, which reproduces in the same manner so that
there is no ending to us.
III. MSHUMAA (Mee-shoo-maah) The seven candles represent the Seven Principles
(Nguzo Saba) on which the First-Born sat up our society in order that our people
would get the maximum from it. They are Umoja (Unity); Kujichagulia (Self-Determination);
Ujima (Collective Work and Responsibility); Ujamaa (Cooperative Economics);
Nia (Purpose); Kuumba (Creativity), and Imani (Faith).
IV. MUHINDI (Moo-heen-dee) The ear of corn represents the offspring or
product (the children) of the stalk (the father of the house). It signifies
the ability or potential of the offsprings, themselves, to become stalks (parents),
and thus produce their offspring -- a process which goes on indefinitely, and
insures the immortality of the Nation. To illustrate this, we use as many ears
of corn as we have children which again signifies the number of potential stalks
(parents). Every house has at least one ear of corn; for there is always the
potential even if it has not yet been realized.
V. KIKOMBE CHA UMOJA (Kee-coam-bay chah-oo-moe-jah) The Unity Cup symbolizes
the first principle of Kwanzaa. It is used to pour the libation for our ancestors;
and each member of the immediate family or extended family drinks from it in
a reinforcing gesture of honor, praise, collective work and commitment to continue
the struggle began by our ancestors.
VI. ZAWADI (Sah-wah-dee) The presents (gifts) represent 1) the fruits
of the labor of the parents, and 2) the rewards of the seeds sown by the children.
Parents must commit their children to goodness which to us is beauty. We must
commit them to good acts, good thoughts, good grades, etc., for the coming year
and reward them according to how well they live up to their commitments. Goodness,
again, is beauty and beauty is that which promises happiness to the family and
community. For all acts, thoughts and values are invalid if they do not in some
way benefit the community.
VII. KARAMU The feast symbolizes the high festive celebration that brings
the community together to exchange and to give thanks to the Creator for their
accomplishments during the year. It is held on the night of December 31 and
includes food, drink, music, dance, conversation, laughter and ceremony.
Secondary
Symbols of Kwanzaa
I. NGUZO SABA (En-GOO-zoh Sah-BAH) Symbolizes the seven principles of
Kwanzaa which were developed by Maulana Ron Karenga. The Nguzo Saba are social
principles dealing with ways for us to relate to each other and rebuild our
lives in our own images.
II. BENDERA YA TAIFA The flag of Black Nationalism symbolizes the struggle
of Liberation. The Red represents the blood of our ancestors; Black is for the
collective color of all Black people, and Green reminds us of the land, life
and new ideas we must continue to strive to obtain.
III. TAMBIKO Symbolizes the libation by which honor is given in a special
way to our ancestors and a call to carry out the struggle and the work they
began. It clearly symbolizes the recognition of and respect for the contributions
of those before us, our history and the models it offers us to emulate.
IV. HARAMBEE Symbolizes a call to unity and collective work and struggle.
The word means Let's pull together!
V. HABARI GANI What's the news; what's happening Swahili term used when greeting
others.
VI. KWAHERI Swahili term used as an expression of parting with good wishes
and an expectancy to meet again.
A principle is
a rule or law that governs conduct in a given situation. The Nguzo Saba are
the set of principles/values by which Black Americans must order their relations
and live their lives, if they are to make decisions about their lives and begin
to build a new world and a new people to develop it. As a product of tradition
and reason of history, the Nguzo Saba responds to current needs which can be
the method used by Blacks to solve the problems on every level which confronts
us as a people. Thus, the Nguzo Saba are social and spiritual principles, dealing
with ways for us to relate to each other and rebuild our lives in our own images.
Nguzo Saba (social and spiritual principles)
I. UMOJA (UNITY) (oo-MOE-jah) - To strive for and maintain unity in the
family, community, nation and race.
II. KUJICHAGULIA (SELF DETERMINATION) (koo-jee-cha-goo-LEE-ah) - To define
ourselves, name ourselves, create for ourselves and speak for ourselves.
III. UJIMA (COLLECTIVE WORK AND RESPONSIBILITY) (oo-JEE-mah) - To build
and maintain our community together and to make our brothers' and sisters' problems
our problems and to solve them together.
IV. UJAMAA (COOPERATIVE ECONOMICS) (oo-JAH-mah) - To build and maintain
our own stores, shops and other businesses and to profit together from them.
V. NIA (PURPOSE) (nee-AH) - To make as our collective vocation the building
and developing of our community in order to restore our people to their traditional
greatness.
VI. KUUMBA (CREATIVITY) (koo-OOM-bah) - To do always as much as we can,
in the way that we can, in order to leave our community more beautiful and beneficial
than when we inherited it.
VII. IMANI (FAITH) (ee-MAH-nee) - To believe with all our hearts in our
parents, our teachers, our leaders, our people and the righteousness and victory
of our struggle.
The Flag
The origin of the Flag of Pan-Africanism and/or Black Nationalism: Red is for the Blood. Black is the Black People. Green is for the Land. Red, Black and Green are the oldest national colors known to man. They are used as the flag of the Black Liberation Movement in America today, but actually go back to the Zinj Empires of ancient Africa, which existed thousands of years before Rome, Greece, France, England or America. The Red, or the blood, stands as the top of all things. We lost our land through blood; and we cannot gain it except through blood. We must redeem our lives through the blood. Without the shedding of blood there can be no redemption of this race. However, the bloodshed and sorrow will not last always. The Red significantly stands in our flag as a reminder of the truth of history, and that men must gain and keep their liberty, even at the risk of bloodshed. The Black is in the middle. The Black man in this hemisphere has yet to obtain land which is represented by the Green. The acquisition of land is the highest and noblest aspiration for the Black man on this continent, since without land there can be no freedom, justice, independence, or equality. The colors were resurrected by the Hon. Marcus Garvey, Father of African Nationalism, as the symbol of the struggling sons and daughters of Africa, wherever they may be. Since the 1950's, when the independence struggle began to reap fruit, the Red, Black and Green have been plainly adopted by Libya, Kenya and Afghanistan. Other African States have included the colors Black and Red, combined with yellow or white. The colors were established in 1920 as the banner of the Universal Negro Improvement Association (UNIA), and adopted as the symbol of Africans in America at the convention of the Negro People's of the World. It is a symbol of the devotion of all African people to the liberation of the African Continent, and the establishment of a Nation in Africa ruled by descendents of slaves from the Western World. In addition, with the formation of the Republic of News Africa, it has become the symbol of devotion for African people in America to establish an independent African nation on the North American Continent. Thus, the colors were not chosen at any limited convention of Black persons; but, have been, in centuries past, and are now the emblem of true Black hope and pride, as embodied in all theories of Pan-Africanism and Black Nationalism.
Pledge: WE PLEDGE ALLEGIANCE TO THE RED, BLACK, AND GREEN, OUR FLAG, THE SYMBOL OF OUR ETERNAL STRUGGLE, AND TO THE LAND WE MUST OBTAIN; ONE NATION OF BLACK PEOPLE, WITH ONE GOD OF US ALL, TOTALLY UNITED IN THE STRUGGLE, FOR BLACK LOVE, BLACK FREEDOM, AND BLACK SELF-DETERMINATION.
Kwanzaa is a family affair and seeks to reinforce the bonds between parents and children, and to teach parents and children new views and values that will aid them in self-consciousness and providing support and defense for our people. Therefore, Kwanzaa is the time when Black Americans get together to give thanks, and to enjoy the blessings of living and acting together as a family.
I. The following
schedule should be used in preparing your family to participate in the Kwanzaa
celebration.
December 12 - Begin to schedule meetings with family members to assign
tasks for the Kwanzaa Celebration.
December 19 - Gather and arrange Kwanzaa symbols and any other decorations.
Arrange the symbols on a low table or on the floor.
1. Spread the Mkeka (Straw Mat).
2. Place the Kinara (Candle Holder) in the center of the Mkeka.
3. Place the Muhindi (Ears of Corn) on either side of the Mkeka. One ear of
corn for each child in the family.
4. Creatively place the Zawadi (Gifts), Kikombe Cha Umoja (Unity Cup); Tambiko
(Water and Soil), and a basket of Mazao fruit on the Mkeka.
5. Hang up a Bendera Ya Taifa (Flag of the Black Nation). It should be facing
the East.
6. Place Mishumaa Saba (Seven Candles) in the Kinara. Remember the Mishumaa
should be red, black and green. Use any creative match you desire. Examples
- Three Red; Three Green; One Black; Two Red; Two Green; Three Black Begin using
the greeting "Habari Gani" and the response "Nzuri Kwanzaa, Nguzo
Saba". Note, the response changes on the first day of Kwanzaa to Umoja,
on the second day to Kujichagulia, etc. A week of fasting, from sunrise to sunset,
to cleanse the body, discipline the mind and uplift the spirit is suggested.
II. On the first day of Kwanzaa (December 26) the Mtume (leader or minister)
calls the family together. When everyone is present, the Mtume greets them;
Habari Gani, and the family responds Umoja. THus the Kwanzaa celebration has
begun. The celebration is conducted in the following order, substituting each
principle for the response on its respective day. A prayer is offered by a member
of the family (all standing). Harambee (Let's Pull Together) is a call for unity
and collective work and struggle of the family.
0.Each member raises up the right arm with open hand and while pulling down,
closes the hand into a fist.
1. Harmabee is done in sets of seven in honor and reinforcement of the Nguzo
Saba. The Kwanzaa Song can be used at this time. The Mtume briefly talks about
the concept of Kwanzaa, using the theme or focus of Kwanzaa as a sense of direction.
The Tambiko (Libation) is performed by an elder. The elder should pour the libation
using juice or water from the Tambiko set up in honor of our ancestors. Harambee
Symbol. Greeting should be done by the family member (preferably a youth) assigned
the lighting of Mshumaa (candle). Lighting Ceremony is performed by the Youth.
The Youth should light the Mshumaa (candle) for the principle of the day (i.e.
Umoja (Unity) on the first day of Kwanzaa). After the lighting, the principle
of the day should be discussed by every member participating in the ceremony.
The discussion should focus on each member's understanding of the principle
and their commitment and responsibility to practice that principle for the betterment
of self, family and Black people.. Harambee. A story, song or an object that
is reflective of the principle for the day (i.e. Umoja (Unity) - Black Frying
Pan) and a Scripture reading related to the principle is essential in reinforcing
the meaning of that principle. Share Zawadi (Gifts). In Kwanzaa gifts are played
down and spiritual and social rejuvenation is played up. Hand made gifts are
strongly encouraged over commercial purchases. Items related to the Black heritage
or items that have a special meaning that will help the person through the next
year are strongly recommended. The gifts should be reflective of a commitment
to education and the riches of our cultural heritage and a sign of the struggle
for liberation for Black people. The gifts can be fruits shared each night by
members. The gifts can be given to the children in one of two ways:
0. One gift can be given each day to reinforce the principle for that day, or
1. On December 31st. during the Karamu (Feast), all gifts can be given.
III. Karamu (Feast) is held on the night of December 31st. and includes food,
music, dance, etc. Harambee. Closing Prayer.
IV. The Kwanzaa Song can be repeated as often as is wished for elevation of
the spirits.
THE KWANZAA SONG: Kwanzaa is a holiday Kwanzaa, Kwanzaa, Kwanzaa Is an African holiday Seven Principles Seven Candles Seven Black days for the African KWANZAA YENU IWE NA HERI (HAPPY KWANZAA)!!!