Each of us, no matter how small, how young, how old, and so forth possess unique talents, gifts, insights, and abilities that if directed towards the aim of our liberation provides a rich and valued contribution. This is part of Kuumba, acknowledging that we all have role to play in our struggle, and dedicating ourselves to this. Some of us will contribute as storytellers, musicians, and poets. Some of us will contribute as architects, scientists, and doctors. Others will contribute as lawyers, educators, scholars, and so forth. Ultimately, whatever the form of our contribution, we must all aim to leave our community better as a result of our efforts.
This is particularly significant if we look at the principle of Kuumba historically. When Marcus Garvey had assessed the paucity of African power and determined to change this by creating the Universal Negro Improvement Association, this was applied Kuumba. His example is notable because he sought to build all of the social systems needed to ensure the survival of African people. We would do well to study the legacy of Garvey and the many others who have applied their genius to solving the malaise of the African World Community.
Kuumba is the application of creative intelligence to the transformation of the African world.
Heri za Kwanzaa (Happy Kwanzaa)!
“Dr. Anderson Thompson states for a people to lose their culture – the knowledge of who they are – they lose the very foundations upon which their individual existence and their society is based. For African people, this loss must be offset by way of the African Principle. The African Principle equips and guides each African person with a grand vision of the future; this is a vision extending beyond personal interests. As such it becomes the embodiment of the vital interests and moral foundations of the African world community. Ultimately, the African Principle equips and guides each African person towards a grand vision of the future.
This grand vision of the future articulates where we are going as a people. It provides a framework via which each of us might understand our role and contribution. It provides a focal point for our collective consciousness—attuning us to the most pressing questions that we face, and marshaling our intellectual and material resources to address them. A grand vision of the future moves us beyond the tendency to drift aimlessly in a sea of other people’s priorities and worldview. It places us squarely on African ground, from which we can define reality for ourselves, and from this point of clarity—reshape the world.”
-From “Anderson Thompson, Intellectual Warfare, and the Foundations of the Chicago School of African-Thought” by Kamau Rashid
Our families, our organizations, our institutions, and our state formations all reach their highest potential when guided by the principle of Ujima–recognizing that our well-being, our happiness, and our very fates are mutually entangled.
Heri za Kwanzaa Jamaa (Happy Kwanzaa family)! A long, long time ago, when I was first introduced to Kwanzaa and the Nguzo Saba this is how I learned Umoja: To strive for and maintain unity on seven levels: self, family, neighborhood, community, nation, race, and world.
Let’s practice Umoja in all that we do, recognizing that unity is strength, and that the various differences between us are not unbridgeable chasms. They are a ground of struggle that enables us to forge even stronger bonds that steel our resolve against our enemies, both internal and external, who would act to undermine the well-being of our people.
Originally printed in the newsletter of Indigo Homeschool Association.
Kwanzaa represents a contribution to the on-going process of re-Africanization that many Africans in the U.S have been undertaking in the wake of the maafa—the interrelated processes of enslavement, colonialism, and their aftermaths. Maulana Karenga, the founder of Kwanzaa, sought to create a shared cultural experience among Africans in the United States that would serve to remind them of their African heritage, reinforce values which would serve to advance their struggle for liberation, and demonstrate the capacity of a self-determining people to create moments in time and space where they declare their intent to reflect upon themselves, their legacy, and their future.
The experience of Africans in the U.S. has been characterized as an incessant assault upon their minds, bodies, and institutions. Yet despite these efforts we have consistently looked back, struggling to reclaim an African heritage many thought lost to us. This is evident in the 19th Century when Martin R. Delany attempted to lay claim to ancient Egypt as a quintessentially Black civilization. In fact Delany’s 1859 visit to west Africa was an attempt to establish a settlement for African Americans desirous of leaving the U.S. Thus Delany’s efforts represent a process of looking back and forwards to Africa—looking back for the African American past, and looking forward for the African American future.
In short, Kwanzaa provides an occasion to engage in such lofty reflection. It enables us to take account of our past deeds, and to commit ourselves to a future which seeks to restore African people to their traditional greatness.
Tradition is a moving target. We seize upon one of its transitive states, claiming to have captured the essence of a thing, only to glimpse a temporally and spatially contingent phenomenon.