Written By:Maat Heru

Celebrations and rituals seem to be natural phenomena arising from
The Houston Sun
the human heart. These activities fill a psychological or spiritual void that the everyday, common-sense mind does not approach. Rituals attach the human psyche to something like itself, unseen. Or so seems the thinking of Maulana Karenga , who years ago initiated the custom of celebrating Kwanzaa.

Kwanzaa, a celebration of the first fruits, began in the 1960’s and by the 70’s was common place in many artistic circles throughout the United States. In the least, it was an effort to start a conversation about a past African-Americans had neglected for the hopes of a seamless inclusion into a bright and shiny American dream. The conversation that Karenga invited African-Americans to participate in included the time before The Maafa, a term grafted from the homeland, meaning The Great Suffering, which starts with the capture, transport, and selling of Africans into forced unpaid labor, violent exclusion from primordial human interaction and continues up to today’s delusional shopping.

The Kwanzaa invitation was a reasonable one. It was a call to remembrance. At its highest possibility, this celebration asked that the children of a much burdened people look back in appreciation to a time when the nurturing black hand of mother consoled the childish tears of her loved ones, when the harmony of her work-song resonated within the beating heart of her young one carried on her back as she harvested the first fruit of the season, Kwanzaa.
But the memory could not be had so easily then. For the most part African-Americans had no words with which to talk about their past; they had no language. For some reason, the pictures in the human mind need words to bring them forth, need rituals on which to hang their neurological links, and so, Karenga used Kiswahili, a multi-people language from East Africa to express the principles and functions of this return home, Sankofa.

Kwanzaa parties or gatherings begin on December 26 and end on January 1. Each day of the seven days has a different focus and theme.

December 26 – Umoja, meaning Unity
December 27 – Kujichagulia meaning Self-Determination
December 28 – Ujima, meaning Collective Work and Responsibility
December 29 – Ujamaa, meaning Cooperative Economics
December 30 – Nia, meaning Purpose
December 31 – Kuumba, meaning Creativity
January 1 – Imani, meaning Faith

During the celebration, each day a candle is lit. There are three red candles, three green candles and one black candle. Libation is poured and ancestors’ names are remembered aloud. Gifts are given each day. Gifts should have meaning and not be commercial. After that, the activities vary. A beginning practitioner should follow his or her heart. Some activities include, poetry, music, speeches on the theme or principle of the day, testimonials, dancing and, of course, food.

Kwanzaa is a time of self-reflection and can be as formal or informal as one wants it to be. One key ingredient here is remembering; another is re-aligning oneself with a life purpose to begin a new year.

Opponents to the Kwanzaa celebration argue that this holiday is made-up. True that. But then, so are all other human celebrations. These religions, faiths, and paths are constructs from some other human mind, and they illicit followers and believers to participate, as Kwanzaa does. This celebration asks for a most humane undertaking, remember the ones who came before and align oneself to a purpose. What African-American could refuse such an humble invitation? What stone-thrower could begrudge a much maligned people such an honorable custom?

So, with a little research and a few to many friends and family, one can add to the holiday cheer and extend the cloth of humanity by celebrating Kwanzaa thanks to Dr. Maulana Karenga and his insights. Asante.