In celebration of that holiday manufactured by a sadist and Marxist, I offer a re-post of my Kwanzaa article from a few years back.
Enjoy the batty racial segregation Kwanzaa represents:
I read this
little blurb "Reflection on Kwanzaa" by Shay
Riley at
Hip Hop Republican [Time has marched on and Riley's
small article is no longer posted], and decided I couldn't just
sit by and let this one pass without comment. Kwanzaa (
wikipedia link for those unfamiliar with the holiday) and its creator Maulana Ron Karenga (originally named Ron
Everett) is a bit of a raw nerve with me. I hope that if you read the whole
entry here, you can, perhaps, see why.
From Riley (in its
entirety):
"I have mixed opinion about Kwanzaa. I’d argue that it’s based
on culture - however garbled - not race. I don’t buy many conservatives’ claims
that Kwanzaa is a racially divisive holiday, unless one is prepared to argue the
same for St. Patrick’s Day (which is practically its own very-secular holiday
here in Chicago). Critics charge that Kwanzaa sets up Christmas as a 'white'
holiday, and thus isolates blacks from others. One of my aunts calls Kwanzaa a
'devil’s' holiday, designed to undermine the gospel of Jesus Christ among
blacks. Calling Kwanzaa an invented holiday - which it is - is meaningless, as
invention is behind all holidays. And while Maulana Karenga’s history of abusing
women is highly problematic, I believe that events can transcend problematic
founders (look at the Constitutional Convention in Philadelphia back in 1787). I
don’t see the holiday as anti-Christian, but I’m not religious.
"Many
bookeristas have also taken Kwanzaa to task for promoting socialism, but I don’t
have a problem with the Kwanzaa principles per se: umoja (unity), kujichagulia
(self-determination), ujima (collective work and responsibility), ujamaa
(cooperative economics), nia (purpose), kuumba (creativity), and imani (faith).
The ujima and ujamaa principles certainly sounds socialist, but any of the
Kwanzaa principles can be interpreted to mean that through private means we
should help others. I do think that these principles - if the focus is on
private efforts, and not Big Government - have merit year-round in building
black communities.
"I don’t have a problem with a black American-specific
holiday, but my main issue with Kwanzaa concerns authenticity. Kwanzaa isn’t
rooted in black American culture and experience. While the official Kwanzaa
website calls it a 'celebration of family, community, and culture', why is the
holiday a mishmash of East African cultures when the overwhelming majority of
black Americans are of West African origin? Nor is it even a holiday that
resides with Africans. Kwanzaa thus contributes to the stereotype that Africa is
just one big blob, with few if any inter-country differences. This viewpoint is
ironically a strange bedfellow of many white attitudes towards Africa, as if one
can switch African cultures in and out at will. Black Americans should certainly
learn more about Africa. However, Kwanzaa - with its misinformation about our
African heritage - falls short of this goal."
While Riley's conclusion is
ultimately true-- that Kwanzaa is "a mishmash of East African cultures," that it
"contributes to the stereotype that Africa is just one big blob, with few if any
inter-country [and racial, and ethnic] differences," and that it lacks
"authenticity,"-- she reaches this conclusion but denies pretty much all the
factors that would create a common definition of authenticity.
Kwanzaa's
purposefully invented nature, its racial divisiveness, Kwanzaa's direct attack
on religion and attempt to replace it with socialist doctrines, and Karenga's
own history of violence (including the imprisonment and torture of women) are
all mentioned, but rather off-handedly dismissed by Riley. Frankly, I just can't
abide that and I thought I might address each of these in my response.
"The Story of Kwanzaa" is an eye-opening short
essay written by J. Lawrence Scholer and the editors of
The Dartmouth
Review. Click on the link for the entire piece. I won't reprint the whole
thing here, although it is short, but will use selected quotes from it to cover
some of the facts glossed over by Riley.
Riley denies that Kwanzaa's
made-up nature is any problem for its authenticity. "Calling Kwanzaa an invented
holiday - which it is - is meaningless, as invention is behind all
holidays."
In a way this point is difficult to address, as the generality
of this statement makes it almost meaningless. Exactly what form of culture,
what item, trait, accomplishment, or artifact within a society is not a human
invention? In the broadest possible strokes, Riley seeks to build some of sort
of equivalency between all holidays by virtue of their common human origins, or
at least a human recognition of a holiday as such. This is ludicrous and sloppy.
With this same logic, why can I not draw the same level of equivalency between
Thanksgiving and the hi-lighter sitting here on my desk based on this implied
criteria-- I mean they're both human inventions, right?
Okay, but let's
restrict this line of thought in ways that Riley does not do (it is a very short
work and perhaps it is terribly nitpicking and unfair of me to criticize her
logic in this way) and restrict the talk to holidays. Riley sees no difference
between Kwanzaa and, let's say, Christmas. She doesn't acknowledge that there is
a difference between a religious holiday that celebrates the birth of the
Christian religion's namesake and a set of days made up by a man with an
immediate and very contemporary political agenda (more on that in a second).
Perhaps I should whip out some red, white, and blue candles, declare January
12th "TeaPartia" and insist that it's a holiday that is, in all intents and
purposes, the equivalent of Christmas.
Even if one were to divorce
Christmas from its religious nature, one is still left with centuries of
tradition and various forms of celebration. Yes, the more readily identifiable
traditions are not nearly as old as popularly thought to be. The Victorians were
really the ones to turn what had become a drunken and oftentimes riotous holiday
(sort of a winter Mardi Gras) into something more approximating the "peace and
goodwill among men" that are at the holiday's Christian roots. And yes, the day
itself was a Christian usurpation of a pagan holiday celebrating the winter's
solstice. But all of this, a mere portion of Christmas' convoluted history, is
part of the cultural complexity that makes a holiday what it is. It doesn't
merely exist because some small group of people (I am talking here about Karenga
and his handful of cronies at Kwanzaa's inception on Dec. 26th, 1966 and not
about the Black American population-- don't even try to interpret my words that
way) say that it did. To draw an equivalency by paralleling the contrived origin
of Kwanzaa with the long and complex history (and the accompanying cultural
resonance and feelings) of other more readily accepted holidays is
nonsense.
Riley denies that Kwanzaa is an alienating holiday, designed to
be segregationist. "I don’t buy many conservatives’ claims that Kwanzaa is a
racially divisive holiday, unless one is prepared to argue the same for St.
Patrick’s Day (which is practically its own very-secular holiday here in
Chicago)."
Oh, I think I can claim Kwanzaa is divisive without arguing
against St. Patrick's Day. Let's go ahead and use the words of Karenga while
doing it. Let's briefly establish Karenga's mind-set with some quick facts about
Karenga. To begin, he helped establish the
United Slaves Organization (US) in 1965, a
radical black nationalist-- or "cultural nationalist" as Karenga would describe
it at the time-- group.
In the late 60s (the actual dates seems fuzzy and
ranges from 1967 to '71-- the book is copyright itself is '67) Karenga wrote and
published
The Quotable Karenga edited by Clyde
Halisi and James Mtume.
Important research
detail: To qualify all this I have to state that I have no idea as to the
source of this PDF link in this entry-- the source blog does not allow uninvited
visitors like myself to its homepage. I do believe this to be a genuine scan,
while the book itself is hard to find (
I'm not paying $300 for it on Alibris -- okay it's now listed at $35, but that's still $34.95 more than I'm willing to pay for it) and a
bit mysterious (Karenga himself does not list the 30 page book on his own
webpage), the cover scan of the PDF matches an
actual first edition of the book and much of the material within the scan jibes
with my own research on Karenga including the "Seven-fold Path of the Blackness"
on page 5. So I want to be absolutely clear that I am arbitrarily accepting this
PDF as genuine without knowing anything about the source.
Important research detail UPDATED 12/10/10 & this still
applies now 12/26/13: The link to the PDF of
The Quotable Karenga is down less than a year after I found it. This is very
unfortunate. I've run several web searches and have been unable to find another
source without actually purchasing the booklet. I can assure you that the quotes I relate are 100%
accurate from the booklet.
Contained within the 30 pages of the
book(let) are gems like these that attempt to both divide black from white and
to unify black at the exclusion of white. *note all page references are the book
pages and not the PDF file's pages.
"There is no such thing as
individualism, we're all Black. The only thing that saved us from being lynched
like Emmet Till or shot down like Medger Evers was not our economics or social
status, but our absence." Page 1-- the first quote of the book.
"If we
could get a nigger to see how worthless, unimportant, and weak he is by himself,
then we will have made a contribution." page 2
"Black people aren't
superior or inferior to one another, but complimentary. We are all on the same
level but in different categories." page 3
"The sevenfold path of
blackness is think black, talk black, act black, create black, buy black, vote
black, and live black." page 5
"Thinking Black is thinking collective
minded." page 5
"Individualism is a white desire; co-operation is a Black
need." page 5
"Black values can only come through a black culture." page
6
"Man is only man in a philosophy class or a biology lab. In the world
he is African, Asian, or South American. He is a Chinese making a cultural
revolution, or an Afro-American with soul. He lives by bread and butter, enjoys
red beans and rice or watermelon and ice cream." page 6
"To talk Black is
to start talking 'we' instead of 'me.'" page 7.
"We want integration--
integration of dark and light Black people." page 16
"We should not be
blamed for talking separation. Racism in America has already decided this. We
just want to be separate and powerful, not segregated and powerless." page
18
"Brothers must watch out for whites who are rebelling against their
own society and uses the wave of Black revolution to push their cause." page
29
"White people can't be Black peoples friend. A friend is your
alter-ego and a reflection of yourself." page 30
"All whites are white.
White doesn't represent a color it represents a mentality that is anti-black."
page 30
"To say the white boy would wipe us out if we moved against him
is to say he is bad. Why would he wipe us out if he were not bad?" page 30-- the
last entry.
Beyond these examples, reading through this work cover to
cover leaves little doubt as to where Karenga stands in terms of racial
integration and makes clear his view of the both the established and desired
relationship between blacks and whites. So now, I believe, we have a decent idea
of Karenga's mind-set at the time of Kwanzaa's inception on Dec. 26, 1966
(remember
The Quotable Karnega was copyrighted in 1967). Taking these
quotes into account it's a bit hard to believe that when Karenga says "We must
institute holidays which speak directly to the needs of Black people," (page 5)
that he is suggesting that Kwanzaa is something that should, in any manner or
way, be inclusive to whites or any other peoples. There
is
really is no way that Kwanzaa can be anything else but divisive.
Riley
brings up
St. Patrick's Day, again offering some sort of
equivalency between this traditional Irish holiday and one that was contrived in
1966 by Karenga. Just to restate Riley writes: "I don’t buy many conservatives’
claims that Kwanzaa is a racially divisive holiday, unless one is prepared to
argue the same for St. Patrick’s Day (which is practically its own very-secular
holiday here in Chicago)."
Well, I can't make any claims to possessing
intimate knowledge of Chicago's St. Patrick's Day celebrations. While I've been
to Chicago several times in my life, I was never there on St. Patrick's Day.
However, where I grew up (in Southern California) St. Patrick's day was
basically wearing some article of green clothing to grade school so you didn't
get pinched (do they still do that?), having Irish-themed meals, and stapling
paper shamrocks to the classroom walls. When I got older, the St. Patrick's day
celebrations pretty much became drinking green beer and spirits at the local
"Irish pubs" dotting Los Angeles and San Diego. There was never any particular
exclusivity (my wife was always served with the same courtesy as I was) and the
make-up of the crowds were racially mixed-- no I wasn't keeping count, but I can
assure you that it was never even close to all white. Any recent attempt by some
bigot or white supremacist to make St. Patrick's Day a racially exclusive
holiday a) has not been popular enough to make into my general knowledge (and I
don't think I'm all Pollyanna on the subject), and b) is not the fault of the
holiday itself.
Yes, you can argue that St. Patrick's Day is exclusive in
the sense that it is an Irish holiday. That's right. It's origins are that of an
Irish holiday. The same can be said of Hanukkah a
Jewish holiday, or
Ramadan a
Muslim holiday, or
Diwali an
Indian holiday. Describing
a holiday as "exclusive" simply because of its place of origin cannot be thought
of as equivalent to describing Kwanzaa-- a holiday arbitrarily invented by a
black separatist/nationalist that was intended, from its very inception, to be
racially exclusive. I'm sorry, but they are just not equivalent in this
manner.
Now, let me address Kwanzaa being an anti-religious holiday.
Riley writes, "Critics charge that Kwanzaa sets up Christmas as a 'white'
holiday, and thus isolates blacks from others. One of my aunts calls Kwanzaa a
'devil’s' holiday, designed to undermine the gospel of Jesus Christ among
blacks. [...] I don’t see the holiday as anti-Christian, but I’m not
religious."
Whether Riley is religious or not, I think that she should be
comfortable coming to the conclusion that Kwanzaa is anti-Christian after we,
once again, examine the nature of Karenga's beliefs as reflected in his own
words, and what he writes about the purpose of Kwanzaa.
In
The
Quotable Karenga, Karenga's antipathy toward American mainstream religion
is evident as these following excerpts (a mere sampling)
demonstrate.
"Christianity is a white religion. It has a white God, and
any 'Negro' who believes in it is a sick 'Negro.' How can you prey to a white
man? If you believe in him, no wonder you catch so much hell." page
25
"Jesus was psychotic. He said if you didn't believe what he did you
would burn forever." page 25
"We are Gods ourselves, therefore it is not
good to be atheistic or agnostic. To be an atheist is to deny our existence and
do be agnostic is to doubt it." page 26
"The time we spent learning about
Jesus, we should have spent learning about Blacks. The money we spend on church
should have been spent on our community and the respect we gave to the Lord
should have been given to our parents." page 26
"If you realize how human
Jesus was you'd see he was no God." page 26
"Next thing Christianity deal
with is spookism which is a degeneration of spiritualism." page 26
"They
taught us Christianity so we could be like Jesus-- crucified." page
27
"Jesus said, 'My blood will wash you white as snow'. Who wants to be
white but sick 'Negroes', or worse yet-- washed that way by the blood of a dead
Jew. You know if Nadinola bleaching cream couldn't do it, no dead Jew's blood is
going to do it." page 28
This next quote probably best illustrates
Karenga's contempt of Christianity:
"The Christian is our worse enemy.
Quiet as it's kept it was a Christian who enslaved us. Quiet as it's kept it's
the Christian that burns us. Quiet as it's kept it's a Christian that beats us
down on the street; and quiet as it's kept, when the thing goes down it'll be a
Christian that's shooting us down. You have to face the fact that if the
Christian is doing all this there must be something wrong with Christianity."
page 27.
Karenga has directly said that "Christianity is a white
religion," so I think we can safely make the logical step forward that he would
view Christmas as a white holiday. Given Karenga's penchant for separating black
and white, again amply evidenced by (and directly stated within) his own words,
we can therefore presume that his intention at setting up Christmas as a white
holiday is indeed to"isolate blacks from others."
As Scholer points out
in his essay, Karenga said as much himself. "Thus, Karenga explained in his 1977
Kwanzaa: Origin, Concepts, Practice, 'Kwanzaa is not an imitation, but
an alternative, in fact, an oppositional alternative to the spookism, mysticism
and non-earth based practices which plague us as a people and encourage our
withdrawal from social life rather than our bold confrontation with it.' The
holiday 'was chosen to give a Black alternative to the existing holiday and give
Blacks an opportunity to celebrate themselves and history rather than simply
imitate the practice of the dominant society.'"
No matter how not
religious one may be, the fact that the creator of Kwanzaa is a black separatist
with an obvious antipathy for Christianity and states that Kwanzaa is "a Black
alternative to the existing holiday" gives ample evidence to the critics'
"charge that Kwanzaa sets up Christmas as a 'white' holiday, and thus isolates
blacks from others."
Yes, Karenga has backed away from this position more
recently as Scholer notes. "Since then, the holiday has gained mainstream
adherents, and Karenga has altered its justification so as not to alienate
practicing Christians: 'Kwanzaa was not created to give people an alternative to
their own religion or religious holiday,' he writes in
Kwanzaa: A
Celebration of Family, Community, and Culture, published in 1997." This
more recent statement is, as can be clearly seen, a lie. Karenaga has written
publicly that Kwanzaa was an alternative to, in his directly stated view,
"white" Christianity.
I'm not really going to address Riley's aunt's
claim that "Kwanzaa [is] a 'devil’s' holiday," but perhaps you should keep this
characterization in mind as I later write about some of the facts of Karenga's
history of violence and mental illness.
I'll put up Part Two tomorrow.