It is a fundamental tenet of Kawaida philosophy that practice proves and makes possible everything, that is to say, practice brings it into being, makes it real, relevant and worthy of the name and quality it claims, whether it is love or life, parenting or peace, teaching or learning, art or ethics, science, religion or righteous resistance.
In celebrating our organization Us’ 56 years and 224 seasons of service, work, struggle and institution-building, we are inevitably and unavoidably led to the Nguzo Saba, the Seven Principles of Kawaida philosophy and Kwanzaa.
Not an isolated or unexpected event, it came as an act of collective resistance to police violence and brutality, merchant exploitation and humiliation, and sustaining systemic racism
One of the greatest and continuing challenges of our lives, in both ordinary and extraordinary times is to know how to live a good life and then to actually live it in a conscious, committed and determined way.
As we celebrate the graduation of our young people stepping into the world and continue the critically important struggle for quality education for our children, I think of all the Seba, the teachers of the good, the right and the possible, that I’ve known.
This is a revisiting of an early and ongoing conversation about the shared meaning of Kwanzaa, its particular cultural message to African people, and its core values that speak to the best of what it means to be African and human in the world and for the world. It raises the constantly relevant issues of race and religion and how they relate, not only to Kwanzaa as a holiday, but also to us as a people.
Kwanzaa was conceived as a special time and space for celebrating, discussing and meditating on the rich and varied ways of being and becoming African in the world. It invites us all to study continuously its origins, principles and practices and it teaches us, in all modesty, never to claim we know all that is to be known about it or that our explanations are only for those who do not know much about its message and meaning.
During the civil rights phase of the Black Freedom Movement, the Southern Christian Leadership Conference (SCLC) chose as its motto: “To Save the Soul of America.” Dr. Martin Luther King, Jr., SCLC’s principal theorist and social philosopher, explained that it was really to reaffirm that “America would never be free or saved from itself” until African Americans are freed “completely from the shackles they still wear.” He said it was a question of concern for the integrity and life of America. And as I read it, it is a question concerning the very life and death of the people of America, caught up, at that time, in a monstrously immoral war against the Vietnamese people and wasting lives and resources better spent on the well-being of the American people.
Now the interrelated moral imperative to be ourselves and to free ourselves is intimately related to our commitment as advocates of Us to the principle and practice of unbudging Blackness and the deep-rooted and irreversible embrace of Africa as our moral ideal. To talk of our Blackness, again, is to talk not simply of our color, i.e., our appearance and genetic makeup, but also and most defining in distinctiveness, our culture and our self-conscious practice of it. In a word, Blackness at its core is about culture and consciousness and commitment to constantly maintain, cultivate and expand both without dismissing or diminishing respect for our color in its various shades as identifying attributes.
Since I first conceived Us as a vanguard organization and called its founding meeting in the wake of the August Revolt and the martyrdom of Min. Malcolm X, we have been committed to three overarching and interrelated goals: cultural revolution, Black liberation and the radical reconception and reconstruction of American society.
In reaffirmation. Those of us who still wage righteous and relentless struggle inwardly and outwardly to live a liberated, good and meaningful life will continuously find invaluable sources for grounding and growth in the enduringly relevant and deeply insightful sacred teachings of our ancestors found in the Odu Ifa, especially in this critical time.
It is a fundamental tenet of Kawaida philosophy that practice proves and makes possible everything, that is to say, practice brings it into being, makes it real, relevant and worthy of the name and quality it claims, whether it is love or life, parenting or peace, teaching or learning, art or ethics, science, religion or righteous resistance. And so, in this month of March which pays rightful and focused attention and homage to women and calls for recommitment to secure their rights, respect their dignity and address adequately their rightful needs and aspirations, the question is always of how this is translated in practice, how is it brought into being and made real and worthy of its name and claims?
Again, so we might remember and raise up, pursue and do the good. We owe this month of meditation, celebration and recommitment to increased study of our history to Dr. Carter G. Woodson (1875-1950), the founder of Black History Month, who rose up from the evil and debilitating depths of post-Holocaust segregation and suppression to point to a new way to understand and assert ourselves in history and the world.
It is a fundamental Kawaida contention that we must bear the burden and glory of our history with strength, dignity and determination. Surely, the times ahead of us will demand of us the resourcefulness, resilience and righteous resistance by which we understand and assert ourselves in history and as history, embodied and unfolding. This means, in the language of everyday people, there can be no half-steppin’, no nick namin’ the truth, no spittin’ in the wind to see which way to go. On the contrary, we must be the storm riders and river turners Howard Thurman and Gwen Brooks calls on us to be. And like Harriet Tubman, we must reject individual escape, turn around towards our people, confront our oppressor and oppression and dare continue the difficult and demanding work and struggle to achieve freedom, justice, peace and other goods in and for the world.
Kwanzaa is a time of celebration, remembrance, reflection and recommitment. It requires these practices throughout the holiday. But the last day of Kwanzaa is dedicated to deep reflection, meditation on the meaning and measure of being African and how this is understood and asserted for good in the world in essential, uplifting and transformative ways.