Amina Blackwood Meeks, Contributor
YEA? What's that? Well which of them?
For people who know about and celebrate Kwanzaa, it is a rejoicing in family community and culture which is observed between December 26 and January 1. For some people, it is a replacement of and a more relevant celebration than Christmas. I have to admit that the first time I heard about Kwanzaa, as a holiday, I responded with something resembling ambivalent disdain. This scorn related to the fact that one Mr. Maulana Karenga, an African-American, was being promoted as the "creator" of this festival to celebrate the best of what it means to be African and human.
I was upset at our penchant for repackaging ancient ideals and name-branding them in a way which reduces their meaning and their impact, precisely because they then became isolated from the human endeavours and wisdom of the ages which spawned them and on which they are in turn sustained. So Mr. Malenga upset me for not once mentioning that this holiday which he had created emerged from the culture of Tanzania, and was based on the principles for social and economic development which were central to the vision of Julius K. Nyerere and the people of Tanzania.
Still, Kwanzaa has attracted a large and, perhaps, growing following around the world since its inception in the United States some 30 years ago. And here's the rub: I can't help but wonder whether this attraction is due, at least in some measure, to its modern manifestation coming from the land of the origin of everything outside of which very little has integrity or validity, at least as far as some people are concerned.
Last year, for example, I was invited to speak at a Kwanzaa celebration, right here in Kingston, Jamaica. Everyone came out in their finest African regalia in honour of being part of something which is "truly ours". I mentioned Julius K. and his economic development plan and drew blank stares. I spoke about the importance of rituals and the significance of local rituals like Kumina, Ettu, Dinki Mini and Bruckins. Many of you will not believe that the vast majority of the gathering had no idea what I was talking about. Fortunately, I had been accompanied by one of young friends from the Jamaica School of Dance and I laid hands upon her to demonstrate. Should I tell you that there were some comments about "not regarding those rituals?
Ah! Poor we! We have a serious crisis with this search for identity business....Still! Here in Jamaica we lack no rituals, no African-based ceremony for no ends of any celebrations we wish to undertake. But do we know it? Do we want to know it or is it still too easy to borrow from places that have already stamped their identity upon the world even if they remain uncertain of that which they are stamping or trampling on in the process?
And this is why, in spite of my upset at Mr. Karenga for his neglect to place Kwanzaa clearly and squarely within the context of its ancestral roots and the gift of Africa to the world, I regard it as an important period of reflection for Africans at home and abroad.
Each of the seven days of Kwanzaa is intended to get us to focus on a different principle, all of which, taken collectively, should enhance our identifying and pursuing development objectives for family, community and the race as a whole. Beginning at day one and proceeding to day seven, the principles are as follows: Umoja (unity), Kujichagulia (self-determination), Ujima (collective work and responsibility), Ujamaa (co-operative economics), Nia (purpose), Kuumba (creativity) and Imani (faith). There are some basic guidelines for the rituals/ceremony for each day and they may be as simple or as elaborate as you choose. The critical element is the element of sharing: ideas, friendship, a meal, some music, whatever. Much like some of us use to do in a programme called Search, way back when. Anybody out there remembers?
I celebrate the fifth day of Kwanzaa in honour of a Blessed Angel who came into my life a little more than three years ago. Her name is Nialli, which is a combination of Nia for purpose and Allison, her godmother's name. And I celebrate Nialli with a grand mix of Kwanzaa, Kumina and Marcus Garvey. Hence Kumina Kwanzaa. Mr. Karenga might have a conniption.
It strikes me that central to our identity quest is a need to also define and understand our individual and collective purpose. We need to do this for ourselves in the here and now and for the young people amongst us in the interest of sustainability. It would not hurt if we began by honouring the richness of that which has survived of that which we brought here, of that which we have created and of that which we have given to the world. That is why I was delighted some years ago when my purist Kwanzaa friends were scandalised that "some people" put on a reggae bashment during the season and called it Kwanzaa. Why not? If we are going to celebrate it, let's root and ground it in the belly of the people in the same way its roots are grounded in the belly of Tanzania.
We need to take control of what we have, embrace and validate it before others package and brand-name it and export to us as exotica. So maybe you will feel like exploring Kwanzaa this season, in your own way or a la Mr. Karenga. Whatever its shortcomings it really is a cultural declaration of a people reflecting a conscious search for a better way of being. Why Kwanzaa? "Because we don't always work for unity or defend our self-determination. We don't always join in collective work or engage in co-operative economics. We don't always remember to live full of purpose and use our creativity. And, perhaps most of all, because we don't always remember to keep the faith in times of trouble."
The Kwanzaa greeting is "Habari Gani". The reply is the name of the principle for the given day on which you receive the greeting.
Have a great one.
