Imperial Japan Formally Surrenders to Allies on Sept. 2, 1945, Ending WWII

I'm 2 1/2 hours late on this. Careless of me...

After accepting the Allies' terms more than two weeks earlier, Japan formally surrendered on the deck of the U.S.S. Missouri.

Before the short signing ceremony, General Douglas MacArthur made these very brief remarks that I have long found rather moving.

We are gathered here, representatives of the major warring powers, to conclude a solemn agreement whereby peace may be restored. The issues, involving divergent ideals and ideologies, have been determined on the battlefields of the world and hence are not for our discussion or debate. Nor is it for us here to meet, representing as we do a majority of the people of the earth, in a spirit of distrust, malice or hatred. But rather it is for us, both victors and vanquished, to rise to that higher dignity which alone befits the sacred purposes we are about to serve, committing all our people unreservedly to faithful compliance with the understanding they are here formally to assume.

It is my earnest hope, and indeed the hope of all mankind, that from this solemn occasion a better world shall emerge out of the blood and carnage of the past -- a world dedicated to the dignity of man and the fulfillment of his most cherished wish for freedom, tolerance and justice.

Much of the effect of MacArthur's words were due to his rhetorical ability and I'm sure somewhere on the internet is a video of these remarks.

Wikipedia Has Listing for Fake War Up for Five Years

And yet another reason why I don't use wikipedia as a source very much...

From The Daily Caller (h/t Instapundit):

For the last five years, those who spend their time procrastinating on Wikipedia could read up on a 17th century war between colonial Portugal and India’s Maratham Empire known as the “Bicholim Conflict.”

The problem is that Bicholim Conflict never happened, and that the entire 4,500-word article on the war was nothing more than an elaborate joke.

The Daily Dot, which previously reported on the hoax, says that the writer of the article still hasn’t been identified. But whoever it is, he or she did an outstanding job of fooling the online encyclopedia into believing the “research” was genuine.

It was voted a “good article” by Wikipedia’s readers, and at one point was even nominated to be a “featured article” that would be prominently displayed on the site’s homepage.

“’Featured Article’ status is a bit of a badge of honor on Wikipedia, a recognition bestowed to only the highest quality pieces on the site,” the Daily Dot notes. “Out of more than 4 million English Wikipedia articles, only 3,772 are ‘featured.’”

[...]

Wikipedia owned up to the hoax after it was brought to their attention by ShelfSkewed on Dec. 29, and quickly deleted the piece.

This was not the first time that Wikipedia has been fooled by a hoax. Last July, an article on Gaius Flavius Antoninus — who purportedly conspired in the plot to assassinate Julius Caesar — had to be purged after someone noticed it was a work of fiction.
 

Hmm. I guess history is no longer written by the winners, but just by some screwballs who have the proper backing. Once writing that, it makes me think of academia-- and things like the Zinj Empire.

Kwanzaa: An Inauthentic Holiday Created by a Torturer of Women Pt. 2

Here's part two of my re-postings on Kwanzaa. Part one is here.

The socialist (actually Marxist) nature of the seven principles, the Nguzo Saba, of Kwanzaa is addressed, but once again dismissed by Riley. Of the seven principles of Kwanzaa (unity, self-determination, collective work and responsibility, cooperative economics, purpose, creativity, and faith), Riley writes "The ujima [collective work and responsibility] and ujamaa [cooperative economics] 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."

True enough. Who would have problems with the incredibly general idea of "faith" or "creativity" etc.? I mean, how many anti-faith (not necessarily religious faith-- faith here is used too generally for that) people are out there? How many people are against creativity?

But the seven principles of the Nguzo Saba were not created from an ideological vacuum, nor have they evolved from centuries of social development, such as Christmas' general "peace on Earth and goodwill toward men"-- a process that defines the general principle with a cultural understanding and imbues it with a meaning beyond the mere vague words. When scrutinized beyond the thinnest of superficial gloss, it is evident (from Karenga's own words UPDATED 12/10/10: *sigh* Once again the link is down. You'd think that the works of Karenga would last longer on the web than my tiny blog-- but no. Once again a search for these quotes have come up empty.) that the seven principles, are, in fact, merely Marxist principles created by Karenga for the expressed purpose of promoting Marxist doctrine.

There is no question of Karenga's Marxism. He makes no effort to hide his Marxism and openly promotes it. From Scholer: "Eight years later [in 1989 according to the wikipedia entry on Karenga] California State University at Long Beach made Karenga the head of its Black Studies Department. Karenga had toned down his rhetoric and abandoned his cultural nationalism for straightforward Marxism." This "toned down" Marxism continued to be expressed in the seven principles as detailed in the Kawaida Theory: An African Communitarian Philosophy, his book from 1980.

Karenga expounds on the intended principles of the Nguzu Saba here 1965 (UPDATED 12/10/10: This link was to the same site as above and, as I said, it's down).

For Ujima (collective work and responsibility) he writes, "The third principle encourages self-criticism and personal evaluation, as it relates to the common good of the family/community. Without collective work and struggle, progress is impossible. The family and the community must accept the reality that we are collectively responsible for our failures, as well as our victories and achievements. Discussions concerning each family member's responsibility prove helpful in defining and achieving family goals."

For Ujamaa (cooperative economics) he writes, "Out of the fundamental concepts of 'African Communal Living' comes the fourth principle of Kwanzaa. In a community or family, wealth and resources should be shared. On the national level, cooperative economics can help African-Americans take physical control of their own destinies. On this day, ideas should be shared and discussed for cooperative economic efforts to provide for needs as related to housing, education, food, day care, health, transportation and other goods and services."

Let's see here... communal living, collective work, and a fading of the individual through "self-criticism and personal evaluation, as it relates to the common good of the family/community." I think it's perfectly reasonable to conclude that that an avowed Marxist (cultural nationalist at the time) talking in these terms is preaching to Marxist principles; therefore Ujima and Ujamaa do not just sound socialist, they are socialist.

When Karenga says Ujamaa he meant specifically the definitions I quoted above. As the originator of Kwanzaa, these are indisputably the specific meanings of Kwanzaa's founding, generalized principles. So while Riley maintains that "any of the Kwanzaa principles can be interpreted to mean that through private means we should help others," she is presenting a mis-reading that is obvious once Karenga's writings and theories are examined. If we are not a socialist or a Marxist, we should looks elsewhere for guiding principles to improve our communities.

Riley tacitly acknowledges Karenga's violent history by writing "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)." Again, an attempt to build an equivalency, in this case between Karenga and the attendees of the Constitutional Convention.

Rather than discuss in detail the myriad of differences between Karenga and various members of the Constitutional Convention (men whose births are separated by about two centuries), I will go into some detail about Karenga's acknowledged abuse as publicly reported by the Los Angeles Times and related by Scholer.

"On September 17, 1971, Karenga was sentenced to one to ten years in prison on counts of felonious assault and false imprisonment. The charges stemmed from a May 9, 1970 incident in which Karenga and two others tortured two women who Karenga believed had tried to kill him by placing 'crystals' in his food and water.

"A year later the Los Angeles Times described the events: 'Deborah Jones, who once was given the title of an African queen, said she and Gail Davis were whipped with an electrical cord and beaten with a karate baton after being ordered to remove their clothes. She testified that a hot soldering iron was placed in Miss Davis' mouth and placed against Miss Davis' face and that one of her own big toes was tightened in a vice. Karenga, head of US, also put detergent and running hoses in their mouths, she said.'"

I'm sorry, but I don't believe that the phrase "highly problematic" really does justice to the imprisonment, stripping, binding, beating, burning, and the mangling of a toe during the systematic torture of two women by Karenga and a pair of cohorts.

Karenga's sanity can also be fairly questioned. Scholer again writes: "The shooting at UCLA [the Jan. 17, 1969 killing of Black Panthers John Jerome Huggins and Alprentice Carter by US Organization members George and Larry Stiner immediately following Huggins' and Carter's verbal attack of Karenga during a public meeting] caused Karenga to become deeply paranoid and spurred his bizarre behavior. At his trial, the question of Karenga's sanity arose. The psychiatrist's report stated, 'This man now represents a picture which can be considered both paranoid and schizophrenic with hallucinations and elusions, inappropriate affect, disorganization, and impaired contact with the environment.' The psychiatrist observed that Karenga talked to his blanket and imaginary persons and believed that he had been attacked by dive-bombers."

While it is, perhaps, true that at times "events can transcend problematic founders," Karenga's problems, to me, are an awful lot to transcend.

And of course, this begs the question as to what an event will become once it transcends its founder. Would Kwanzaa become transformed into something more then a racially divisive, anti-religious, Marxist promoting event?

As I wrote in part 1 of this post, as Kwanzaa became more popular within mainstream Black American communities, Karenga backed down from his virulently anti-religious bent. As I stated before, Karenga's newer books like Kwanzaa: A Celebration of Family, Community, and Culture (1997) tell lies (contradicted by Karenga's earlier works) about Kwanzaa not being intended as an alternative to Christian holidays.

But this inauthentic backing away from its anti-religious roots has not been coupled with Kwanzaa backing away from the radical black separatist movement. At least none is in evidence at the Official Kwanzaa Information Center as Scholer, once again, points out. "Still, some charge that the holiday and its official black, green, and red flag promotes racial separatism and violence. Says the official Kwanzaa Information Center: 'red, or the blood, stands as the top of all things. We lost our land through blood; and we cannot gain it except through blood. We must redeem our lives through the blood. Without the shedding of blood there can be no redemption of this race.' The Kwanzaa Information Center also notes that the flag 'has become the symbol of devotion for African people in America to establish an independent African nation on the North American Continent.'"

Okay... So the official Kwanzaa Information Center (UPDATED 12/10/10: The site this link is to is no longer the "official" Kwanzaa Information Center-- gosh, a lot changes in a year. It is now simply the Kwanzaa Information Center. The Official Kwanzaa Website [at least according to its web address] is here and gives pretty much the watered-down, family-friendly schtick-- among the ample links for making a donation.) is basically calling for a race war (the shedding of blood to redeem the race etc.), not unlike white supremacists. Great. Actually that quote is from the "Feel Good Information" section (I am not making this up) of the Kwanzaa Information Center's website. The quote regarding the Black Nationalist flag in full is:

"Origin of the Flag of Pan-Africanism and/or Black Nationalism Red is for the Blood. Black is the Black People. Green is for the Land.

"Red, Black and Green are the oldest national colors known to man. They are used as the flag of the Black Liberation Movement in America today, but actually go back to the Zinj Empires of ancient Africa, which existed thousands of years before Rome, Greece, France, England or America.

"The Red, or the blood, stands as the top of all things. We lost our land through blood; and we cannot gain it except through blood. We must redeem our lives through the blood. Without the shedding of blood there can be no redemption of this race. However, the bloodshed and sorrow will not last always. The Red significantly stands in our flag as a reminder of the truth of history, and that men must gain and keep their liberty, even at the risk of bloodshed.

"The Black is in the middle. The Black man in this hemisphere has yet to obtain land which is represented by the Green. The acquisition of land is the highest and noblest aspiration for the Black man on this continent, since without land there can be no freedom, justice, independence, or equality."

A little further down the page is the "devotion for African people in America to establish an independent African nation on the North American Continent" part as related by Scholer.

For an event to transcend the problematic founders, paraphrasing Riley, the event must move beyond both the faults and the intentions of the founder. If we were to peel away from Kwanzaa the racial exclusivity of the black separatism, the anti-religious ardor, the rituals designed to replace Christmas celebrations, the Marxist doctrines contained within the Nguzo Saba's seven principles, all of this imbued by its angry founder Karenga-- what's left?

I understand that Riley was somewhat ambivalent to Kwanzaa and that the very short blurb was not intended as an endorsement of the "holiday." I have nothing against Shay Riley. I have never met Riley, never (to my knowledge) have read anything else written by Riley, and this very long posting was not meant, in any way, to be an attack against Riley personally.

But Riley's ambivalence is something very common, and found both in my own and my wife's family. There's a real lack of understanding regarding the fringe origins of Kwanzaa. The idea seems to be that if Hallmark makes Kwanzaa cards, the holiday must be legitimate and not a bad thing. My family shies away from scrutinizing "black things" (best to leave it all alone) and my wife's family generally give black opinions, theories, and views (no matter how wild or fantastic) their quick approval and then an almost completely unearned pass. I don't think there's anyone in either branches of my family that would support Kwanzaa after learning the facts about its origins and creator.

Kwanzaa is founded on principles that are incompatible with today's mores and unacceptable by mainstream America's current values-- mores and values resulting from the many years of struggles for civil rights.

Kwanzaa champions racial separation, segregation, anger, and meaningless racial confrontation while rejecting racial integration and downplaying interracial understanding and tolerance.

It attacks religion rather than respects it-- uses outlandish language and concocted suppositions to coerce a needless and artificial racial confrontation.

Kwanzaa's seven principles sacrifice the rights of the individual upon a Marxist altar-- for the sake of communal work, collective economics, and sacrifice of self, all designed to help control Black American individuals and bring them into a black separatist fold-- making them think "correctly."

Kwanzaa was founded by a radical and violent black nationalist; a man who was convicted of personally participating in the atrocious tortures of two black women, as well being very closely (if not directly) linked to the1969 murders of two members of the Black Panthers.

Kwanzaa is a contrived, artificial, and inauthentic holiday championing anger and alienation. It is not something to celebrate.

Kwanzaa: An Inauthentic Holiday Created by a Torturer of Women Pt.1

Well , it's that time of the year again. December 10th already and you know what that means... only 16 more days until my favorite manufactured, socialist, racially divisive holiday Kwanzaa starts.

I thought I'd celebrate by re-posting my Kwanzaa pieces from January.

I read this little blurb "Reflection on Kwanzaa" by Shay Riley at Hip Hop Republican, 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) 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: The link to the PDF of The Quotable Karenga is down after less than a year. This is very unfortunate. I've run several web searches and have been unable to find another source without actually purchasing the booklet from Amazon for nearly $50. 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.

Continued here in Part Two.

Pearl Harbor's 69th Anniversary

Not forgotten.

"The Arguments that Kings have Made for Enslaving the People in All Ages of the World"

A quote from Lincoln (h/t Anne Leary at Backyard Conservative and Power Line):

"What are these arguments? They are the arguments that kings have made for enslaving the people in all ages of the world. You will find that all the arguments in favor of king-craft were of this class; they always bestrode the necks of the people, not that they wanted to do it, but because the people were better off for being ridden. That is their argument, and this argument of the Judge is the same old serpent that says you work and I eat, you toil and I will enjoy the fruits of it."

Kwanzaa: An Inauthentic Holiday Created by a Torturer of Women Pt. 2

Continued from PART 1 of this post.

The socialist (actually Marxist) nature of the seven principles, the Nguzo Saba, of Kwanzaa is addressed, but once again dismissed by Riley. Of the seven principles of Kwanzaa (unity, self-determination, collective work and responsibility, cooperative economics, purpose, creativity, and faith), Riley writes "The ujima [collective work and responsibility] and ujamaa [cooperative economics] 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."

True enough. Who would have problems with the incredibly general idea of "faith" or "creativity" etc.? I mean, how many anti-faith (not necessarily religious faith-- faith here is used too generally for that) people are out there? How many people are against creativity?

But the seven principles of the Nguzo Saba were not created from an ideological vacuum, nor have they evolved from centuries of social development, such as Christmas' general "peace on Earth and goodwill toward men"-- a process that defines the general principle with a cultural understanding and imbues it with a meaning beyond the mere vague words. When scrutinized beyiond the thinnest of superficial gloss, it is evident (from Karenga's own words) that the seven principles, are, in fact, merely Marxist principles created by Karenga for the expressed purpose of promoting Marxist doctrine.

There is no question of Karenga's Marxism. He makes no effort to hide his Marxism and openly promotes it. From Scholer: "Eight years later [in 1989 according to the wikipedia entry on Karenga] California State University at Long Beach made Karenga the head of its Black Studies Department. Karenga had toned down his rhetoric and abandoned his cultural nationalism for straightforward Marxism." This "toned down" Marxism continued to be expressed in the seven priciples as detailed in the Kawaida Theory: An African Communitarian Philosophy, his book from 1980.

Karenga expounds on the intended principles of the Nguzu Saba here in 1965.

For Ujima (collective work and responsibility) he writes, "The third principle encourages self-criticism and personal evaluation, as it relates to the common good of the family/community. Without collective work and struggle, progress is impossible. The family and the community must accept the reality that we are collectively responsible for our failures, as well as our victories and achievements. Discussions concerning each family member's responsibility prove helpful in defining and achieving family goals."

For Ujamaa (cooperative economics) he writes, "Out of the fundamental concepts of 'African Communal Living' comes the fourth principle of Kwanzaa. In a community or family, wealth and resources should be shared. On the national level, cooperative economics can help African-Americans take physical control of their own destinies. On this day, ideas should be shared and discussed for cooperative economic efforts to provide for needs as related to housing, education, food, day care, health, transportation and other goods and services."

Let's see here... communal living, collective work, and a fading of the individual through "self-criticism and personal evaluation, as it relates to the common good of the family/community." I think it's perfectly reasonable to conclude that that an avowed Marxist (cultural nationalist at the time) talking in these terms is preaching to Marxist principles; therefore Ujima and Ujamaa do not just sound socialist, they are socialist.

When Karenga says Ujamaa he meant specifically the definitions I quoted above. As the originator of Kwanzaa, these are indisputably the specific meanings of Kwanzaa's founding, generalized principles. So while Riley maintains that "any of the Kwanzaa principles can be interpreted to mean that through private means we should help others," she is presenting a mis-reading that is obvious once Karenga's writings and theories are examined. If we are not a socialist or a Marxist, we should looks elsewhere for guiding principles to improve our communities.

Riley tacitly acknowledges Karenga's violent history by writing "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)." Again, an attempt to build an equivalency, in this case between Karenga and the attendees of the Constitutional Convention.

Rather than discuss in detail the myriad of differences between Karenga and various members of the Constitutional Convention (men whose births are separated by about two centuries), I will go into some detail about Karenga's acknowledged abuse as publicly reported by the Los Angeles Times and related by Scholer.

"On September 17, 1971, Karenga was sentenced to one to ten years in prison on counts of felonious assault and false imprisonment. The charges stemmed from a May 9, 1970 incident in which Karenga and two others tortured two women who Karenga believed had tried to kill him by placing 'crystals' in his food and water.

"A year later the Los Angeles Times described the events: 'Deborah Jones, who once was given the title of an African queen, said she and Gail Davis were whipped with an electrical cord and beaten with a karate baton after being ordered to remove their clothes. She testified that a hot soldering iron was placed in Miss Davis' mouth and placed against Miss Davis' face and that one of her own big toes was tightened in a vice. Karenga, head of US, also put detergent and running hoses in their mouths, she said.'"

I'm sorry, but I don't believe that the phrase "highly problematic" really does justice to the imprisonment, stripping, binding, beating, burning, and the mangling of a toe during the systematic torture of two women by Karenga and a pair of cohorts.

Karenga's sanity can also be fairly questioned. Scholer again writes: "The shooting at UCLA [the Jan. 17, 1969 killing of Black Panthers John Jerome Huggins and Alprentice Carter by US Organization members George and Larry Stiner immediately following Huggins' and Carter's verbal attack of Karenga during a public meeting] caused Karenga to become deeply paranoid and spurred his bizarre behavior. At his trial, the question of Karenga's sanity arose. The psychiatrist's report stated, 'This man now represents a picture which can be considered both paranoid and schizophrenic with hallucinations and elusions, inappropriate affect, disorganization, and impaired contact with the environment.' The psychiatrist observed that Karenga talked to his blanket and imaginary persons and believed that he had been attacked by dive-bombers."

While it is, perhaps, true that at times "events can transcend problematic founders," Karenga's problems, to me, are an awful lot to transcend.

And of course, this begs the question as to what an event will become once it transcends its founder. Would Kwanzaa become transformed into something more then a racially divisive, anti-religious, Marxist promoting event?

As I wrote in part 1 of this post, as Kwanzaa became more popular within mainstream Black American communities, Karenga backed down from his virulently anti-religious bent. As I stated before, Karenga's newer books like Kwanzaa: A Celebration of Family, Community, and Culture (1997) tell lies (contradicted by Karenga's earlier works) about Kwanzaa not being intended as an alternative to Christian holidays.

But this inauthentic backing away from its anti-religious roots has not been coupled with Kwanzaa backing away from the radical black separatist movement. At least none is in evidence at the Official Kwanzaa Information Center as Scholer, once again, points out. "Still, some charge that the holiday and its official black, green, and red flag promotes racial separatism and violence. Says the official Kwanzaa Information Center: 'red, or the blood, stands as the top of all things. We lost our land through blood; and we cannot gain it except through blood. We must redeem our lives through the blood. Without the shedding of blood there can be no redemption of this race.' The Kwanzaa Information Center also notes that the flag 'has become the symbol of devotion for African people in America to establish an independent African nation on the North American Continent.'"

Okay... So the official Kwanzaa Information Center is basically calling for a race war (the shedding of blood to redeem the race etc.), not unlike white supremacists. Great. Actually that quote is from the "Feel Good Information" section (I am not making this up) of the Kwanzaa Information Center's website. The quote regarding the Black Nationalist flag in full is:

"Origin of the Flag of Pan-Africanism and/or Black Nationalism Red is for the Blood. Black is the Black People. Green is for the Land.

"Red, Black and Green are the oldest national colors known to man. They are used as the flag of the Black Liberation Movement in America today, but actually go back to the Zinj Empires of ancient Africa, which existed thousands of years before Rome, Greece, France, England or America.

"The Red, or the blood, stands as the top of all things. We lost our land through blood; and we cannot gain it except through blood. We must redeem our lives through the blood. Without the shedding of blood there can be no redemption of this race. However, the bloodshed and sorrow will not last always. The Red significantly stands in our flag as a reminder of the truth of history, and that men must gain and keep their liberty, even at the risk of bloodshed.

"The Black is in the middle. The Black man in this hemisphere has yet to obtain land which is represented by the Green. The acquisition of land is the highest and noblest aspiration for the Black man on this continent, since without land there can be no freedom, justice, independence, or equality."

A little further down the page is the "devotion for African people in America to establish an independent African nation on the North American Continent" part.

For an event to transcend the problematic founders, paraphrasing Riley, the event must move beyond both the faults and the intentions of the founder. If we were to peel away from Kwanzaa the racial exclusivity of the black separatism, the anti-religious ardor, the rituals designed to replace Christmas celebrations, the Marxist doctrines contained within the Nguzo Saba's seven principles, all of this imbued by its angry founder Karenga-- what's left?

I understand that Riley was somewhat ambivalent to Kwanzaa and that the very short blurb was not intended as an endorsement of the "holiday." I have nothing against Shay Riley. I have never met Riley, never (to my knowledge) have read anything else written by Riley, and this very long posting was not meant, in any way, to be an attack against Riley personally.

But Riley's ambivalence is something very common, and found both in my own and my wife's family. There's a real lack of understanding regarding the fringe origins of Kwanzaa. The idea seems to be that if Hallmark makes Kwanzaa cards, the holiday must be legitimate and not a bad thing. My family shies away from scrutinizing "black things" (best to leave it all alone) and my wife's family generally give black opinions, theories, and views (no matter how wild or fantastic) their quick approval and then an almost completely unearned pass. I don't think there's anyone in either branches of my family that would support Kwanzaa after learning the facts about its origins and creator.

Kwanzaa is founded on principles that are incompatible with today's mores and unacceptable by mainstream America's current values-- mores and values resulting from the many years of struggles for civil rights. Kwanzaa champions racial separation, segregation, anger, and meaningless racial confrontation while rejecting racial integration and downplaying interracial understanding and tolerance. It attacks religion rather than respects it-- uses outlandish language and concocted suppositions to coerce a needless and artificial racial confrontation. Kwanzaa's seven principles sacrifice the rights of the individual upon a Marxist altar-- for the sake of communal work, collective economics, and sacrifice of self, all designed to help control Black American individuals and bring them into a black separatist fold-- making them think "correctly." Kwanzaa was founded by a radical and violent black nationalist; a man who was convicted of personally participating in the atrocious tortures of two black women, as well being very closely (if not directly) linked to the1969 murders of two members of the Black Panthers. Kwanzaa is an contrived, artifical, and inauthentic holiday champioing anger and alienation. It is not something to celebrate.

Kwanzaa: An Inauthentic Holiday Created by a Torturer of Women Pt.1

I read this little blurb "Reflection on Kwanzaa" by Shay Riley at Hip Hop Republican, 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) 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.

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 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.

Continued in Part Two now posted.