Again, in the continued celebration and evaluation of the work, service, struggle, and institutionalization of our organization for seasons 56 and 224, we are ultimately and inevitably Kawaida philosophy. Certainly, the Kawaida philosophy is not the only central source of information that I have created. Nguzo Saba (1965) and Kwanzaa Not only (1966), it is also an essential base and framework for living, working and struggling for the benefit of Africa and humans and the well-being of the world. The following is an excerpt from my book. Kawaida: African community philosophy, With an additional comment.
Kawaida’s philosophy evolved in the 1960s and was formed in a melting pot of the struggle for freedom. It is inevitably responsible for the tone and texture of the organization, of us and of the movement, the Black Liberation Movement, and engages in fierce idealistic and practical struggles to change society and our thinking, and therefore our thinking. About me in it. The 1960s were an important social struggle and a lasting idealistic discourse on a good and just society, the role of culture, the sense of darkness, the relevance of Africa, the path of revolution or radical social change and progressive. It was time to. And the organization which is the organizational context for the development of Kawaida We have played an important role in these idealistic and social struggles. At this important moment to turn.. Despite the reductive translations by many performers in various political and academic directions, the 1960s were perhaps one of the most defining decades in African American history. In fact, because of his achievements and his often exaggerated “failures”, he has become an essential historical referent for understanding our immediate past and for formulating critical hypotheses about the future.
Its weight as an important period in African American history is established by several factors. First, it was a time when African Americans expanded the territory of American freedom in the most decisive way through a lasting and costly struggle. In other words, with their allies, they liberate the established order, break down racist barriers, open closed doors of opportunity, raise critical questions about the unequal distribution of wealth and power. A free and egalitarian society. Thus, Africans not only benefit them, but also expand the realm of human freedom, improve the quality of life and other oppressed and politically marginalized people and social groups, namely others. Caused, fought and won the struggle of colored races, women, the elderly, the disabled, etc.
Second, the 1960s marked a period of large-scale organizing, mobilization and political education for blacks. Some of the most prominent organizations were: NAACP. Islamic State (NOI); Student Non-Violent Coordination Committee (SNCC); Organizations Us; Congress of Racial Equality (CORE); Southern Christian Leadership Conference (SCLC); Party of the Black Panthers (BPP); Urban League (UL); And the Revolutionary Action Movement (RAM) peaked in the 1960s and has not reproduced such forces since. Third, it is against the background of the flowering of this fabric that the second flowering, the flowering of ideological discourse and struggle, took place. In fact, the process of organizing, mobilizing and political education reflects all the discourse and action of the community, reflecting the idealistic discourse, the discussion of issues from different perspectives and worldviews, and the growing interest African Americans for social issues. The context required to raise and engage issues, including empowerment and political engagement in both.
Fourth, the 1960s were also an era of rebel armed struggles in hundreds of cities, primarily as an act of self-defense, as claimed by Robert Williams, Hajimalcom X, and Frantz Fanon. The movement was not yet aware of the Ida B. Wells self-defense debate that preceded Williams, Malcolm and Fanon. Fifth, African Americans are questioning the structure and function of academia, redefining “related education,” establishing black studies as a necessary and legal field, and making black students politically aware of student autonomy. . It was in the 1960s that we mobilized and organized society. Additionally, the 1960s show the internationalization of the struggle of African Americans, including Hajimarucom X, Martin L. King, Robert Williams, Fannie Lou Hamer, and SNCC members traveling the world. You have gained a moral and political ally that you did not have before. Moreover, the 1960s were an era of alternative institutional construction, much rooted in the philosophies of Nguzo Saba and Kawaida. That is, independent schools, cooperatives, businesses, cultural centers, theaters, art galleries, alternative churches, integrated internal institutions of black cacus, alternative media, political parties and , as mentioned above, black research programs, departments, research centers. .. The impetus for structural self-determination was clearly seen as essential to the real control and direction of his destiny and daily life.
Finally, the 1960s were a period of black power defined by the impetus of “going back to basics” and “returning to black”, especially in the second half. It emphasizes the salvation and reconstruction of African history and culture, the redefinition of ourselves and our culture, and the reconstruction of the goals and objectives of our liberation struggle and higher levels. of human life. Made. In addition, as taught by Haji Malcolm X, to revitalize the culture, permanently or temporarily, physically and / or spiritually and philosophically, to return to the African continent, to reestablish links and vice versa. It was stressful to build a beneficial relationship. Likewise, as an integral part of the struggle and the liberation process, there was stress in the life and practice of African culture. The call was to break away from all European and oppressive things and reaffirm Africanity, its splendor and beauty, and the darkness in its reaffirmed history and humanity.
In all of these ideological and political struggles, we have played a vital role at the local and national levels. Nguzo Saba, Kwanzaa Another aspect of the Kawaida philosophy. The determinants of these organizations are: UhuruSasaIndependent School and the East in New York; Ahidiana Independent School in New Orleans. Institute of Positive Education in Chicago. Newark United Commission. UjamA Shule in Washington, DC; National Council of Independent Black Institutions.
Kawaida also continues to have an international influence through the two Nguzo Saba When Kwanzaa, In addition, other aspects of the philosophy selected for application and research by those who accept it because of our Pan-African education and practice. Our intellectual, ideological, and programmatic influences do not include direct organizational activity in these cities, as well as Los Angeles, San Francisco, San Diego, Akron and Dayton, Ohio. .. Simbawa Changa (our young Lions).
Despite the reductive translation of our work and struggle, we have always focused on the revolutionary nature of culture and the basic basis of the practice of culture liberation as a holistic project. That is to say, I see it at all levels of my life. Indeed, we agree with Haji Sekou Touré, Amirkar Cabral and Haji Malcolm X, a revolution in which the liberation struggle itself is an expression of culture, a relentless cultural revolution within and a political revolution. outside. The transformation of oneself, of society and ultimately of the world, which has embraced obligations and brought about radical consequences. And we haven’t stopped since!
Dr. Mauranaka Rengar, Chairman of the African American Studies Committee at California State University Long Beach. Secretary General of the African American Cultural Center (USA). Creator of KwanzaaAnd the author Kwanzaa: Family, community and cultural festival When Wrestling trial: position and analysis, www.AfricanAmericanCulturalCenter-LA.org; www.OfficialKwanzaaWebsite.org; www.MaulanaKarenga.org ..
The Radical Emergence of the Kawaida Philosophy: A Critical Turn – Los Angeles Sentinel | Los Angeles Sentinel Source link The radical emergence of Kawaida’s philosophy: a critical turning point – Los Angeles Sentinel | Los Angeles Sentry