The Mystery Victim of the Oklahoma Beheading

"Hey do you folks remember when I was saying my beloved, white grandmother was racist? Well, you connect the dots from there..."

It's pretty hard to find a picture of the Colleen Hufford, the woman murdered by Muslim psycho Alton Nolen. And guess why? Anyway, you can find pictures (spoiler alert: Colleen Hufford was a white woman) and write-up and on Hufford in a British newspaper.

From The Daily Mail:

On a link to a donation page for the family, the site administrator wrote: 'Colleen Hufford was beautiful soul who will be remembered for always having a smile on her face and a kind word to offer. 

'She was a loyal wife, mother, and a doting grandmother.'  

The administrator added that Mrs Hufford was an 'avid sports fan' known for her 'upbeat' personality and said any funds raised would help pay for her funeral and for Riley's education. 

Within minutes of the Facebook page going live, dozens of people had posted moving tributes to the victim.  

Friend Caroline Littlefield wrote: 'Beautiful family, beautiful person, we will miss you, Ms Colleen!'

Meanwhile, Nolen was posting pictures of decapitations on his Facebook page...

On Nolen's Facebook page, listed under the name Jah'Keem Yisrael, he posted photos of Osama bin Laden and Taliban fighters, along with posts condemning a variety of aspects of American life. 

Posts ranged from religious iconography to stock photography to even photos of supposed UFO activity.  

It also included a graphic photo of a beheading.

The story also has a picture of Traci Johnson the other woman stabbed by Nolen, and --surprise!-- she is a white woman too.

Is it it just me, or are you getting just a tiny bit sick of the media's double standard for all this crap. I mean, we get volumes written about Ferguson's "Gentle Giant" Michael Brown-- who just happened to rob a store immediately before he was shot by police-- and yet we have to go to Britain to see a major newspaper even identify the race of the victims of Alton Nolen.

I'm wondering if Obama, Holder, et al. will send a representative to Colleen Hufford's funeral, as they did to Michael Brown's memorial, or even a Get Well Soon card to Traci Johnson. I won't hold my breath. Criminally assaulted and murdered middle-aged white women just aren't politically useful for the race hustlers in charge.

Black GOP Candidate's Ad Vandalized with Racial Graffiti

Pic from Breitbart article linked below

Looks like someone was straying off the Dem's definition of what it means to be Black again...

From Breitbart:

JACKSONVILLE, Fla., July 2 (UPI) --Florida Republican congressional candidate Gloreatha "Glo" Scurry-Smith tweeted a picture of one of her campaign signs Sunday that had been subject to racist vandalism. 

The vandal spray-painted Smith's face white. Smith, who discovered the sign in Jacksonville, said she expected signs to be tampered with, but didn't expect anything to that degree.  

"Throughout this entire incident, I go back to Martin Luther King's comment that 'we look forward to a time when people will not be judged by the color of their skin, but by the content of their character,'" Smith told the National Review.

But King's view is the antithesis of the modern Left's belief on race. Weird, huh?

Let's all remember that if you don't support high unemployment rates among Blacks, high crime rates in Black neighborhoods, high abortion rates, and don't always vote Democrat, then you're not really Black.

Plus if you don't possess the basic belief that Blacks just generally cannot perform as well as Whites in academia or in the job market, then you're a racist.

Funny how that works...

Stupid and Misleading Racial Headline Award Goes to CBS Cleveland

I posted this picture not long after playing Grand Theft Auto V!

Man, the people at CBS Cleveland are idiots...

The headline reads: "Study: Violent Video Games Encourage Racist, Aggressive Attitudes Toward Blacks" which makes it sound like people are running around shooting Blacks in video games and then are encouraged to go out and be racist and aggressive in real life. Because, you know, a video game is all that it takes for normal non-Black people to become violent racists.

But then when you read the story under it, you see the headline as either the result of incompetence bordering on idiocy, or a just another pale attempt to paint violence and racism as something caused by an industry that needs to be federally regulated by the race police.

From CBS Cleveland:

Violent video games encourage negative racial attitudes and thoughts, with white game players displaying stronger implicit and explicit aggressive attitudes toward blacks when they play as black characters.

Well immediately the very first sentence isn't what the headline said, but oh boy is it alarming! I mean a White person plays as a Black character and then immediately displays "implicit and explicit [both mind you!] aggressive attitudes toward blacks." Yup, that's all it takes... a video game!

A new study from researchers at The Ohio State University and the University of Michigan finds that white gamers who played as black avatars exhibited more racist sentiments, including connections made between blacks and weapons and photos of black people being linked to words such as “horrible” and “evil.” 

“This is a very troubling finding,” the researchers write in the journal Social Psychological and Personality Science.

So, a white person playing a video game of Hearts with a Black avatar suddenly links Black people to words such as "horrible" and "evil." Is that it? Oh wait, no there's more.

“Our research suggests that people who play violent video games as violent black characters are more likely to believe that blacks are violent people,” writes a research team led by Grace Yang of the University of Michigan and Brad Bushman of the Ohio State University. “Playing a violent video game as a black character reinforces harmful stereotypes that blacks are violent.”

Bwahaha! So this suddenly goes from White people being turned violently racist by video games to "people who play violent video games as violent black characters are more likely to believe that blacks are violent people." So really it's kind of a no effin' kidding result. Believe it or not, when the media, in this case in the form of video games, consistently presents Blacks as violent and criminals then non-Blacks (and I wonder argue Blacks as well) get that impression of Blacks as a people. Have these fools never heard of branding? Why are they retreading studies done in advertising?

The whole article is actually pretty amusing to read, as the deeper you get into it, the more it disproves the hypothesis stated in the headline. It's like the exact reverse of the simplest version of a persuasive or argumentative essay. Good job!

The research itself is pretty damn stupid in itself. I won't go into it, but you can read the details at the link to the CBS story above ,or the study itself at the link within the article. Essentially they had White people (I haven't read the study itself, but the article doesn't mention any Black people-- or any other ethnicity at all-- used as control group) play violent/gang-glorifying video games for 20 minutes and then give them a "flash card test" where they apparently associated black people with weapons and white people with cell phones. Amazing test guys...

The most hilarious result though:

Participants were also tested on a seemingly unrelated food preferences test in which they tested hot sauce, and then were asked how much another person would like the spicy food. 

Among players of the violent game, those who used a black avatar gave their “partner” more hot sauce compared to those who used a white avatar [LOL]. The black avatar participants gave the hypothetical food “partner” more than double (115 percent) the amount of chili sauce than participants who played as white avatars [so never ever, ever eat at a Taco Bell after playing video games with a White guy who played as a Black guy. Or at the very least, keep him away from the Taco Sauce and salsa. This has been proven by Science.]. 

The researchers suggested this element of the study was “particularly noteworthy,” because “this increase in aggression occurred over and above any increase in aggression among participants playing the violent game as a white avatar.”

WTF?! So video games causes White people to like hot sauce more after a video game? Or is giving a hypothetical person extra hot sauce considered aggressive behavior? Well, it doesn't really matter, because what's really important is that White people are racist and video games are partially responsible.

This is your media and academia in action folks...

NBC Headlines Chinese News Service Using Racial Slur While Russians Head into Ukraine

It's good to know they have priorities.

From NBC News:

An official Chinese government news service lobbed a racial slur at outgoing U.S. Ambassador Gary Locke, calling the third-generation Chinese-American a "rotten banana" — an Asian with Western values. 

"When a banana sits out for long, its yellow peels will always rot, not only revealing its white core but also turning into the stomach-churning color of black," the China News Service editorial said, according to the Associated Press.

The invective shocked some members of the Chinese public, who have applauded Locke in the past, and the State Department declined to respond to the rhetoric.

A racial slur from the Chinese?! No! Really?!

Why the next thing you know, somebody will talk about how Blacks have been known to use the word Oreo in a similar fashion! Will these revelations never end?

Seriously, NBC has nothing better to headline on the MSN homepage today?

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

And here's Part 2. I've checked the links, noting it on the dates, but this is still is just a basic re-posting from the original a few years ago.

Here we get into the specifics of Kwanzaa's Marxist principles, Ron Everett's... er, Maulana Karenga's sadistic torture of two black women, his mental issues, and some Kwanzaa websites' open call for a race war to create an African nation in America-- whatever that means.

Anyway, here you go:

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 & re-checked 12/27/13: *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, (UPDATED 12/26/12 & rechecked 12/17/13 alas, this link is basically down. It's amazing to me how quickly these links change) his book from 1980.

Karenga expounds on the intended principles of the Nguzu Saba here 1965 (UPDATED 12/10/10 & still down in 12/27/13: 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 must add that this "self-evaluation" is a mainstay of repressive communist regimes, particularly in the uber repressive North Korea under Kim Il Sung]. 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 look 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 & 12/26/12 &12/27/13: 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 the quote Scholder mentions 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 nothing to celebrate.


UPDATE 12/27/13: Oh great... According to Jerome Hudson, the RNC released a "Happy Kwanzaa" statement. Nice job fellas. Way to do some research.

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

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.

White Students Take a Stand Against Black Professor's Racial Screeds During Class-- Lawsuits Ensue

"This sort of thing should not be happening in my post-racial America. Whites are just supposed to shut up."

Ah, the post-racial America... This sort of nonsense has to take place. Glenn Reynolds commented that he expects that "this sort of thing will become more common." Agreed. But it has to happen to get this sort of racialist nonsense out of the classrooms and back to junk websites like Stormfront and the Kwanzaa sites-- which openly calls for racial warfare-- where it belongs.

From The Daily Caller article by Robby Soave: (via Instapundit):

The trouble began in English professor Shannon Gibney’s Introduction to Mass Communications class at Minneapolis Community and Technical College. Though the class ostensibly has little to do with race, Gibney considers herself an activist on racial issues, and frequently invokes white privilege and oppression during class time, according to her students. (She has previously taught classes on race and gender.) 

Recently, several white students announced that they had had enough with Gibney’s incessant racial screed. They interrupted her during a lecture, and said, “Why do we have to talk about this in every class? Why do we have to talk about this?” according to Gibney’s account of the incident, which was recorded by the City College News.  

Gibney felt put on the spot, but told the students not to take matters personally.
“We are not talking about all white people, or you white people in general,” she told them. “We are talking about whiteness as a system of oppression.” 

Perhaps unsurprisingly, this failed to provide comfort to the white students. Next, Gibney invited them to file a racial harassment complaint with the college if they were so offended. 

So they did. 

Last week, the college reprimanded Gibney and accused of her creating a hostile work environment for white students.  

[...]  

The college said that it did not reprimand Gibney in the manner she claimed but declined to comment on the matter in general. 

Gibney called MCTC’s investigations into her behavior “attacks on me by white males.”
“As a vocal black female younger looking… faculty member here, unfortunately this is no the first time,” she said. “I’ve actually had multiple verbal and institutional attacks on me by white males, whether they were students, faculty, administration or staff.” 

Gibney and six other MCTC faculty members have filed a class action lawsuit against MCTC that alleges the college is a discriminatory workplace for people of color. 

She did not respond to a request for comment.

Colleges have become something merely to endure simply to get a diploma... and even the diploma is becoming be more and more useless.

United States' Only Black Senator, Tim Scott, Not Invited to MLK Event

Sen. Tim Scott (R)

Ben Jealous, President of NAACP

It's because Scott doesn't think the right way. And he's with the wrong party. Plus, he's not black enough, unlike current NAACP president Ben Jealous.

From The Washington Examiner:

Sen. Tim Scott, R-S.C., the only black person serving in the United States Senate, wasn’t invited to the event commemorating the 50th anniversary of Martin Luther King’s march on Washington, though a host of Democratic luminaries spoke on the steps of the Lincoln Memorial. 

“Senator Scott was not invited to speak at the event,” Greg Blair, a spokesman for the South Carolina lawmaker, said in a statement to the Washington Examiner. “The senator believes today is a day to remember the extraordinary accomplishments and sacrifices of Dr. King, Congressman John Lewis, and an entire generation of black leaders. Today’s anniversary should simply serve as an opportunity to reflect upon how their actions moved our country forward in a remarkable way.”

McWhorter Essay on Civil Rights in The Wall Street Journal

John McWhorter

John McWhorter has an excellent piece in The Wall Street Journal. Check it out (link below).

From McWhorter:

However, in the decades since the March on Washington, black America has been taken on a detour by too many self-described progressive black thinkers and leaders, whose quixotic psycho-social experiment they disguise as a continuation of the civil-rights movement. With segregation illegal and public racism considered a moral outrage, we black Americans are now told that we will not truly overcome until Americans don't even harbor private racist sentiment, until race plays not even a subtle role in America's social fabric. 

In other words, our current battle is no longer against segregation or bigotry but "racism" of the kind that can be revealed only by psychological experiments and statistical studies.

This battle is as futile as seeking a world without germs. "We have come to the nation's capital to cash a check," King said. But the preacher was talking about being freed from "the manacles of segregation and the chains of discrimination"—not asking whether Americans are aware of skin color or are more likely to associate black faces with negative words in an experiment. 

Along these lines, the term "institutional racism," which the Black Power movement injected into the lexicon in the late 1960s, is more damaging to the black psyche than the n-word or any crude jokes about plantations or food stamps. The term encourages blacks to think of society—in which inequality, while real, is complex and faceless—as actively and reprehensibly racist in the same way that Archie Bunker was. The result is visceral bitterness toward something that can't feel or think. 

Equally distracting is the notion that America needs a "conversation" about race, one in which whites submit to a lesson from blacks about so-called institutional racism. "Those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening," King told us in his speech. What we awaken to now is the rudeness of idle talk, of those who blow off steam by demanding a "conversation" that will not bear fruit—look no further than President Clinton's national effort on that front in the late 1990s—and in any case wouldn't provide greater opportunity to any poor person. 

The "conversation" idea is fundamentally passive because it assumes that what black people need most is for white people to think better of them and more about them. So why does it command such allegiance among blacks? Because it channels the idea that our most urgent task is to speak truth to power, rather than to help black people who need it. Too many suppose that the two tasks are still the same as they were in 1963, when the reality is now quite different. [emphasis mine]

McWhorter covers one of the major reasons why people find it so frustrating to speak about race. When most White people talk about racism they're referring to what's been traditionally taught as racism-- racial segregation, judging by the skin color rather than content of character, etc. However. when many Black people speak of racism, especially those in academia, they are referring to the terrible concept of "institutional racism." This concept has to be addressed.

The Black leadership in this country has been fervently pushing the concept "institutional racism," a rather vague concept, thus insuring that racism is forever a problem. The result produces angry people frustrated at an insolvable problem that bears basically no effect on their own lives. It's a vicious circumstance, and one that is exploited by the the Black leadership and Democrats.

Any conversation about race has to begin with an attack upon the concept of "institutional racism" and the devastating effect it has had on the Black community and upon race relations in the last twenty or so years.

The Movie "The Butler" Distorts History to Add Racial Tension

Eugene Allen-- a man whose story isn't good enough for Hollywood

Well, I guess the real story of Eugene Allen just didn't show White people and conservatives in a bad enough light for the film makers.

From Richard A. Epstein's article at the Hoover Institute:

One early entrant into this dialogue is The Butler, a new film by Lee Daniels. In the movie, Forest Whitaker plays the fictional butler Cecil Gaines, who worked for seven presidential administrations from Eisenhower to Reagan. The movie was inspired by the life of Eugene Allen, who did in fact serve in the White House between 1952 and 1986 under eight presidents from Harry Truman to Ronald Reagan. Days after Barack Obama was elected president, an affectionate account of Allen’s service was written up by Wil Haygood in the Washington Post. But Allen’s story stands in stark contrast to the fictional Cecil Gaines’. 

A Tale of Two Butlers 

 Born in 1919, Eugene Allen grew up in segregated Virginia, and slowly worked his way up the butler profession, largely without incident. Unlike the fictional Cecil Gaines, he did not watch the boss rape his mother on a Georgia farm, only to shoot a bullet through his father’s head as he starts to protest the incident, leading Cecil years later to escape his past for a better future. 

Instead, over a period of years, Allen rose from a “pantry man” to the highest position in White House service, Maître d’hôtel. His life was marked by quiet distinction and personal happiness. He was married to the same woman, Helene, for 65 years. He had one son, Charles, who served in Vietnam. During the Reagan years, Nancy Reagan invited Allen and his wife to a state dinner as guests. When he retired shortly afterwards, “President Reagan wrote him a sweet note. Nancy Reagan hugged him, tight,” according to the story in the Washington Post. During service, he never said a word of criticism about any president. Nor was his resignation an act of political protest.  

The fictional Cecil, however, does not come to the White House under Truman, but arrives in 1957, just in time for one of the defining events of the civil rights movement—namely, President Eisenhower’s reluctant but firm decision to move federal troops into Little Rock, Arkansas, after Orval Faubus quite literally barred the school room door. 

In general, the movie is full of hype. Cecil’s wholly fictional older son Louis gets involved in the civil rights movement from the time of the sit-ins through the rise of the Black Panther movement, and a younger brother, who professes pride in his country pays the ultimate sacrifice in Vietnam. Cecil’s wife, Gloria, falls prey to alcoholism and for a time has a shabby affair with the guy next door. 

Gaines’ service is marked by quiet frustration, knowing that black workers suffered a 40 percent wage deficit that lasted under the Reagan years, while being excluded from well-deserved promotions. When the weight of these injustices hit him, Cecil resigns to join his son Louis in a protest movement. When Slate’s, Aisha Harris was asked “How True is The Butler?” her candid answer was “not much.”.

I highly recommend reading all of Epstein's article at the link above. It's an excellent piece of work.

The additions to the story of Eugene Allen are telling. Why put in a fictional rape of a Black woman and the fictional murder of Black man by a White man? Why have a son killed in Vietnam? Why have another associated with the Black Panthers?

The film is designed from ground up to create racial tension. It's designed to say the only real, authentically Black man or woman is one that protests according to the will of the Black leadership. Oh yes, and let's not forget the fictional butler's triumph at seeing a half-Kenyan, half-White man elected to president so that he could just hammer the Black community economically--including horrid unemployment numbers.

The Butler is Leftist tripe. It'll win best picture-- as if anybody still cares about that show.

But what's really cloying to me is that the real story of Eugene Allen was decided to just not be good enough for Hollywood's Leftists. Allen's story was special to be certain, yet in many ways it reflects upon the typical stories of Black men living in the times of the segregated South. Allen's story is not wholly unlike the stories of people like my wife's father, her grandfather, and millions of hard-working men who overcame overt and very real racism to provide for their families, to earn a decent living (in both meanings of the word decent) with quiet dignity. Now this is thought of as working for "chump change."

What a betrayal...

Dem. Wisconsin State Rep. Ryan Winkler Calls Justice Clarence Thomas an "Uncle Tom"

Representative Ryan Winkler: "But I thought Democrats can't be racist!"

Wrong.

...and then says he didn't know it was racist. Winkler probably insults White people by calling them Uncle Toms too. Uh, right?

From Doug Powers at MichelleMalkin.com:

The SCOTUS ruling on the Voting Rights Act was released this morning, causing the left to move John Roberts from the “brilliant adjudicator” column back to “hated Bush appointee” status. After the 5-4 ruling, Wisconsin Democrat State Rep. Ryan Winkler wrote a tweet that he later deleted which said in part “VOA majority is four accomplices to race discrimination and one Uncle Thomas”: 

After getting some flak, Winkler tweeted "I did not understand 'Uncle Tom' as a racist term, and there seems to be some debate about it. I do apologize for it, however."

I'm pretty sure the term Uncle Tom isn't racist when a White Democrat uses it against Black conservative... well, that and a host of other racial slurs.

All that aside however, look at Winkler's actually saying. He's basically stating that "I didn't mean to be racist, I was just trying to insult Thomas by saying that he's not really a Black man." Got it. And that's his PR-smoothing-over-reasoning. Nice.

So, all minorities should remember if you stray from the Democratic party line, a bunch of White Democrats will shower you with racial insults. And if you're lucky, then they might tell you that they didn't know they were being racist.


UPDATE: Winkler has issued a laughable statement.

I was very disappointed today in the Supreme Court decision to roll back key provisions of the Voting Rights Act because I believe the Voting Rights Act is one of the most important steps our nation has taken to eliminate racial discrimination. 

In expressing that disappointment on twitter, I hastily used a loaded term that is offensive to many. My words were inappropriate and I apologize. The implications of this Supreme Court decision are serious for our state and country and I regret that my comments have distracted from the serious dialogue we must have going forward to ensure racial discrimination has no place in our election system.

You hear that? Winkler used a racial slur because he was so very, very upset about the racism in our election system. LOL. So, let's all just move on from this distraction and focus on the real problem... which is everyone else's racism. LOL.

What a sniveling, little creep. Watching him trying to slither out of this reminds me of trying to catch snakes in the summer as a kid. You pick up the trash can lid it's hiding under, it slithers under a rock, then pick up the rock and it darts under the porch stairs. Keep on slithering Winkler, I'm sure the NAACP will protect you eventually. You're one of the right kinds of racists for them.

Twitchy.com has some interesting responses.

The best tweets came from:

Jerome Hudson who wrote "If you believe that because Justice Thomas is black and therefor he should think a certain way, isn’t racist, you can’t be taken seriously."

And from Robert A. George who wrote: "@RepRyanWinkler You didn't realize a white man calling a black man a slur synonymous with being servile and a race-traitor was racist? Oh."

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. I decided not to wait unti tommorow. Some of the links are down, and some of the wording has been changed, such is the fluid nature of the internet. Still, here is Part Two:

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 & re-checked 12/26/12: *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, (UPDATED 12/26/12 alas, this link is basically down. It's amazing to me how quickly these links change) his book from 1980.

Karenga expounds on the intended principles of the Nguzu Saba here 1965 (UPDATED 12/10/10 & still down in 12/26/12: 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 must add that this "self-evaluation" is a mainstay of repressive communist regimes, particularly in the uber repressive North Korea under Kim Il Sung]. 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 look 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 & 12/26/12: 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 the quote Scholder mentions 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. I hope everyone had a merry Christmas yesterday. And in keeping with the times I thought I'd re-post my Kwanzaa posts from 2010. It garnered me a few anonymous quasi-death threats last time (the "Go ahead and shoot yourself" and "things happen to people like you" variety). So here you go:

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 at the end of the link], 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 & this still applies now 12/26/12: 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.

I'll put up Part Two tomorrow.