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The African American Holiday of Kwanzaa: A Celebration of Family, Community & Culture
Book by Karenga, Maulana
116 pages, Paperback
First published March 1, 1989
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December 6, 2023
KARENGA’S SECOND BOOK ABOUT KWANZAA
Maulana Karenga is Chair of the department of Africana Studies at California State University, Long Beach. He wrote in the Preface to this 1988 book, “This book on Kwanzaa is clearly a different book than the one I wrote previously [‘Kwanzaa: Origin, Concepts, Practice,’ a 56-page 1977 book]. It is void of the polemical style and content and is directed not toward specific segments of the African American Movement as before, but rather to a wider audience. I realize that Kwanzaa has become a vital part of the lives of millions of African Americans who may or may not be in the Movement but nevertheless are very interested and committed to Kwanzaa. I write this first for them. Secondly, I realize also that many teachers and other professionals have a particular interest in Kwanzaa and would like a clear and concise explanation of its origins, practice and meaning. And I also write for them. Finally, I write ‘for ourselves and history,’ for the record, for our people and the contribution this will make to their deeper appreciation of the rich cultural heritage of African thought and practice, especially its communitarian forms. In this regard I would like to think of myself both in my role as creator of Kwanzaa and a teacher of African culture.”
He explains, “Kwanzaa was created in 1966 to serve several functions in the African American community. First… to reaffirm and restore our African heritage and culture… In the 60’s the Black Movement after 1965 was defined by its thrust to ‘return to the source’… It stressed the rescue and reconstruction of African history and culture and a restructuring of the goals and purpose of our struggle for liberation and a higher level of human life based on an Afrocentric model… Secondly… Kwanzaa was created to introduce and reinforce the Nguzo Saba (the Seven Principles)… These seven communitarian African values are: Umoja (Unity); Kujichagulia (Self-determination); Ujima (Collective Work and Responsibility); Ujamaa (Cooperative Economics); Nia (Purpose); Kuumba (Creativity); and Imani (Faith)… The Nguzo Saba were … projected as the moral minimum set of African values that African Americans needed in order to rebuild and strengthen family, community and culture and become a self-conscious social force in the struggle to control their destiny and daily life… Thirdly, Kwanzaa was [also] created to address the absence of non-heroic holidays in the national African American community… Fourthly…Kwanzaa was created to serve as a regular communal celebration which reaffirmed and reinforced the bonds between us as a people… and reaffirm common identity.” (Pg. 27-30)
He continues, “the dates for its celebration were established as 26 December—1 January. This year-end time period became the choice for the time of celebrating Kwanzaa for several reasons. First, it would answer the concern for cultural authenticity… Secondly… it fits into the existing pattern of year-end celebrations… and thus allowed us to build on the holiday spirit and orientation already present… Moreover, this time period was chosen to establish Kwanzaa because the dates, 26 December –1 January marked the end of the high-priced hustle and bustle of Christmas buying and selling. This allowed for avoidance of the crass commercialism usually associated with this period..." (Pg. 32-33)
He clarifies, “Kwanzaa is above all a cultural choice as distinct from a religious one. This point is important because when the question arises … between choosing Kwanzaa or/and Christmas, this distinction is not always made. This failure to make this distinction … appears to suggest that one must give up one’s religion to practice one’s culture… On one hand, Christmas is a religious holiday for Christians, but it is also a cultural holiday for Europeans. Thus, one can accept and revere the religious message and meaning but reject its European cultural accretions of Santa Claus, reindeer, mistletoe, frantic shopping, alienated gift-giving, etc. This point can be made by citing of the two most frequent reasons Christian celebrants of Kwanzaa have for turning to Kwanzaa. The first reason is that it provides them with cultural grounding and reaffirmation for African Americans. The other reason is that it gives them a spiritual alternative to the commercialization of Christmas… Kwanzaa is not a religious holiday, but a cultural one with an inherent spiritual quality as with all major African celebrations. Thus, Africans of all faiths can and do celebrate Kwanzaa… what Kwanzaa offers is not an alternative to their religion or faith but a common ground of African culture which they all share and cherish. It is this common ground of culture on which they all meet, find ancient and enduring meaning, and by which they are thus reaffirmed and reinforced.” (Pg. 32-34)
He explains, “The bendera [flag] is the Black, Red, and Green colors given to us by the Hon. Marcus Garvey. Garvey … explain[ed] that Red was for the blood of our people not shed in vain; Black was for the faces of our people and Green was for our hope… In the 60s we reordered the colors and slightly adjusted their interpretation … Thus, we said … Black for the people; red for our continuing struggle and Green for the future we shall build out of struggle.” (Pg. 75)
He notes, “it was agreed … we would not buy presents until after Christmas and also observe some basic rules… that 1) children are to be the main recipients of Kwanzaa gifts; 2) that the gifts are to be given on the basis of commitments made and kept; 3) that they not be mandatory or excessive.” (Pg. 87)
He states, “The number of candles used … include one black, three red and three green… The black candle is the center candle because it represents Black people in unity… the black candle is the first candle lit.” (Pg. 97-98)
This book will be “must reading” for anyone seriously studying Kwanzaa.
Maulana Karenga is Chair of the department of Africana Studies at California State University, Long Beach. He wrote in the Preface to this 1988 book, “This book on Kwanzaa is clearly a different book than the one I wrote previously [‘Kwanzaa: Origin, Concepts, Practice,’ a 56-page 1977 book]. It is void of the polemical style and content and is directed not toward specific segments of the African American Movement as before, but rather to a wider audience. I realize that Kwanzaa has become a vital part of the lives of millions of African Americans who may or may not be in the Movement but nevertheless are very interested and committed to Kwanzaa. I write this first for them. Secondly, I realize also that many teachers and other professionals have a particular interest in Kwanzaa and would like a clear and concise explanation of its origins, practice and meaning. And I also write for them. Finally, I write ‘for ourselves and history,’ for the record, for our people and the contribution this will make to their deeper appreciation of the rich cultural heritage of African thought and practice, especially its communitarian forms. In this regard I would like to think of myself both in my role as creator of Kwanzaa and a teacher of African culture.”
He explains, “Kwanzaa was created in 1966 to serve several functions in the African American community. First… to reaffirm and restore our African heritage and culture… In the 60’s the Black Movement after 1965 was defined by its thrust to ‘return to the source’… It stressed the rescue and reconstruction of African history and culture and a restructuring of the goals and purpose of our struggle for liberation and a higher level of human life based on an Afrocentric model… Secondly… Kwanzaa was created to introduce and reinforce the Nguzo Saba (the Seven Principles)… These seven communitarian African values are: Umoja (Unity); Kujichagulia (Self-determination); Ujima (Collective Work and Responsibility); Ujamaa (Cooperative Economics); Nia (Purpose); Kuumba (Creativity); and Imani (Faith)… The Nguzo Saba were … projected as the moral minimum set of African values that African Americans needed in order to rebuild and strengthen family, community and culture and become a self-conscious social force in the struggle to control their destiny and daily life… Thirdly, Kwanzaa was [also] created to address the absence of non-heroic holidays in the national African American community… Fourthly…Kwanzaa was created to serve as a regular communal celebration which reaffirmed and reinforced the bonds between us as a people… and reaffirm common identity.” (Pg. 27-30)
He continues, “the dates for its celebration were established as 26 December—1 January. This year-end time period became the choice for the time of celebrating Kwanzaa for several reasons. First, it would answer the concern for cultural authenticity… Secondly… it fits into the existing pattern of year-end celebrations… and thus allowed us to build on the holiday spirit and orientation already present… Moreover, this time period was chosen to establish Kwanzaa because the dates, 26 December –1 January marked the end of the high-priced hustle and bustle of Christmas buying and selling. This allowed for avoidance of the crass commercialism usually associated with this period..." (Pg. 32-33)
He clarifies, “Kwanzaa is above all a cultural choice as distinct from a religious one. This point is important because when the question arises … between choosing Kwanzaa or/and Christmas, this distinction is not always made. This failure to make this distinction … appears to suggest that one must give up one’s religion to practice one’s culture… On one hand, Christmas is a religious holiday for Christians, but it is also a cultural holiday for Europeans. Thus, one can accept and revere the religious message and meaning but reject its European cultural accretions of Santa Claus, reindeer, mistletoe, frantic shopping, alienated gift-giving, etc. This point can be made by citing of the two most frequent reasons Christian celebrants of Kwanzaa have for turning to Kwanzaa. The first reason is that it provides them with cultural grounding and reaffirmation for African Americans. The other reason is that it gives them a spiritual alternative to the commercialization of Christmas… Kwanzaa is not a religious holiday, but a cultural one with an inherent spiritual quality as with all major African celebrations. Thus, Africans of all faiths can and do celebrate Kwanzaa… what Kwanzaa offers is not an alternative to their religion or faith but a common ground of African culture which they all share and cherish. It is this common ground of culture on which they all meet, find ancient and enduring meaning, and by which they are thus reaffirmed and reinforced.” (Pg. 32-34)
He explains, “The bendera [flag] is the Black, Red, and Green colors given to us by the Hon. Marcus Garvey. Garvey … explain[ed] that Red was for the blood of our people not shed in vain; Black was for the faces of our people and Green was for our hope… In the 60s we reordered the colors and slightly adjusted their interpretation … Thus, we said … Black for the people; red for our continuing struggle and Green for the future we shall build out of struggle.” (Pg. 75)
He notes, “it was agreed … we would not buy presents until after Christmas and also observe some basic rules… that 1) children are to be the main recipients of Kwanzaa gifts; 2) that the gifts are to be given on the basis of commitments made and kept; 3) that they not be mandatory or excessive.” (Pg. 87)
He states, “The number of candles used … include one black, three red and three green… The black candle is the center candle because it represents Black people in unity… the black candle is the first candle lit.” (Pg. 97-98)
This book will be “must reading” for anyone seriously studying Kwanzaa.
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