Dr. Karenga's Contradictions
There are many instances throughout the reading
of Karenga's books on Kwanzaa where one will find obvious differences between
them, sometimes completely contradicting one another. Why the change in
information? Was it due to a change in heart on the part of Dr.
Karenga?
Every decade following the creation of Kwanzaa,
Dr. Karenga had a new book about this celebration and it is his 1988 book on
Kwanzaa, The African American Holiday of Kwanzaa, where he reveals a
possible purpose for these changes -- in order for it to appeal to a wider
audience (in the preface).
Reading his earlier books on Kwanzaa one can see
Karenga's hostility toward religions where praying and worshipping were
condemned and Christian-Judeo beliefs referred to as "mythology"
(See The 7
Principles, Nguzo Saba). Now apparently because of the huge
Christian and Black Muslim population that also celebrate Kwanzaa, this
celebration has to be made appealing to many Black Americans. It now
becomes possible to believe that the differences in Karenga's opinions may have
been motivated by the popularity of Kwanzaa among its Christian/Muslim and
commercial participants (Kwanzaa Stamp which Karenga personally endorsed) more
so than any change of heart towards its practices.
Listed below are a few of these contradictions
that first show Karenga unfavorable to religion and then later appearing with
a softer tone:
On Kwanzaa being a substitute for Christmas
"...Kwanzaa is not an imitation, but an alternative, in
fact, and oppositional alternative to the spookism, mysticism and non-earth
based practices which plague us as a people . . . " pg 14, Kwanzaa: origin,
concepts, practice. 1977 (spookism Karenga defines as "belief in spooks who threaten
us if we don't worship them and demand we turn over our destiny and daily
lives..." p 27. Kawaida Theory).
Twenty years later he says:
"Kwanzaa was not created to
give people an alternative to their own religion or religious holiday.
. . . For Kwanzaa is not a reaction or substitute for anything."
p. 117 Kwanzaa: A Celebration of Family Community and Culture, M. Karenga, 1997.
On Prayer in a Kwanzaa Service
"It
is not a time for star-reading, spreading guba dust or praying to invisible
beings or forces."
p 14, Kwanzaa: origin, concepts, practice
In 1997 he said regarding showing reverence for
"The Creator and Creation:"
"Thus, the people gather
together to give thanks to the Creator for a good harvest and a good life.
They give praise and pray for the good and long life of all." p19, Kwanzaa:
A Celebration of Family, Community and Culture
On Being A Celebration for All People?
"Kwanzaa has
definite principles, practices and symbols which are geared to the social and
spiritual needs of Afro-America." p 14, Kwanzaa: origin, concepts,
and practice, 1977)
Twenty years later he says in his book Kwanzaa:
Celebration of Family, Community and Culture:
"The principles
of Kwanzaa and the message of Kwanzaa has a universal message for all people
of good will. It is rooted in African culture, and we speak as Africans
speak, not just to ourselves, but to the world." p111.
The question to ponder: A change of heart
or an attempt to appeal to the masses?
What
is Kwanzaa? | Is
Kwanzaa A Religion? | The
7 Principles | Ancestor Worship
Is Kwanzaa a Christmas Substitute? | A
Response to Kwanzaa
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Last update April 29, 2008
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© 2001-2008 Carlotta Morrow, All Rights Reserved.
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