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Travelers, to "Kwanzaa: A Oneness" By William Larsha, Sr. (in PDF format)
Page 2 of 2 KWANZAA: A ONENESS by William Larsha, Sr. The question then is why is there oneness in America for African people, yet no oneness of African people in America? The answer can be found in two words: No Coalescence-- meaning, no coming together to grow together into one state of existence of togetherness. With the respect to coalescing (growing), we African people can better understand through Kwanzaa principles, “Who” we are; “What” we are; and “Where” we are.
COALESCENCE: IS WHERE TO START. PERIOD The solution to this problem of “oneness can be brought about, in part, through the principles of Kwanzaa. And listed below are listed five good opportunities which can be advanced through the principles of Kwanzaa. (1) The opportunity to recognize as a matter of Fait Accompli (fa-ta-kon-pli -- a thing done and no longer worth opposing) that the synthesis analysis approach for achieving extrication is essential. Synthesizing is paramount for the establishing permanent unity UMOJA with purpose NIA. (2) The opportunity to recognize the benefits that can be derived from “coalescence.” African Americans, through Kwanzaa, have the opportunity to come together to grow together into a distinct “oneness” – into biological and sociological “sameness,” and into an ethnic state of existence (belonging) to which all African Americans must be identified. Coalescence can be fully achieved through KUJCHAGUILIA, consciousness of self-determination. (3) The opportunity to recognize that “status quo African American” initiatives through collectivism can be far more effective than initiatives through the individual “status quo” of anointed leaders. This is to point out that through “co-emergenism” success must not result from the emergence of a single leader, but from the co-emergence of African Americans themselves, directly, involved in bringing the initiatives (plans for action) into realization. One of the historical problems among African people is that of accepting and tolerating false leaders; that is, accommodators and imitators locked into attitudinal and judgmental situations which cause them to misrepresent the “true will of African people to acquire access to real economic and political opportunities. Just like there are false prophets in religions, so are there fictitious leaders in civics. Awareness of Kwanzaa as a holiday has not merely resulted from the emergence of the energetic work of Dr. Karenga, but rather, from the co-emergence of all African American participants in Kwanzaa events across America. Co-emergenism encourages the creation of collective leadership for purpose – NIA, and collective work and responsibility – UJIMA, which involves the emergence of action by the mass of African Americans. Quote Jesse Jackson in 1984, “To make America better. To keep America strong.” – Effectiveness is the purpose, NIA. (4) The opportunity to recognize our ability to declare that all African people of America are African Americans, and that “African America” is not a “state in exile,” or a “nation-in-a-nation,” but the ethnic state of existence to which all African people of America, by virtue of being, do belong, and must belong in unity – UMOJA.
(5) The opportunity to accept the philosophy of coexistence as their synthesis analysis approach to achieve extrication from their predicament. America is a nation composed of many of racial and nationalistic groups of which African America is but one group who should be striving through (KUJICHAGULIA) self-determination to become substantially effective in collective work and responsibility (UJIMA) as well as through cooperative economics (UJAMAA). Each part, (racial, ethnic or national part) through creativity (KUUMBA) and faith (IMANI), will orchestrate effectiveness for itself, and for the whole America. This means that KUJICHAGULIA) within collective efforts, should be the paramount purpose (NIA) of (UJAMAA) cooperative economics and effectiveness in all African American initiatives, not ineffectiveness by any means. A finger, cut and paining cannot offer to the hand the kind of effectiveness as can the finger not cut and not paining. All and all, preparing to extricate themselves from their America predicament, African Americans must use the best initiatives advanced by the integrationists; “separationists;” and the advocates of co-existence. They, “We,” must first think coalescence – together to grow together into a distinct state of existence – Ethnic African America. Secondly, “We” in the process, must honor the concept of “co-emergenism:” that lasting success must result from the co-emergence of the mass participation of African Americans involved in African people’s initiatives. Thirdly, “We” must honor effectivism: that African Americans must be “effective” in their endeavor so as to assure effectiveness for both African America and the whole America.
Finally, African Americans must understand the wisdom in the Kwanzaa principle of UJAMAA; that is, cooperative economics and responsibility. What comes to mind, immediately, is the Biblical story of JOSEPH, the story which tells the African American leadership to build warehouses. The story of Joseph is an economic lessons – not a civil rights parable, What does it tells us? Produce goods that will sale; store goods that will keep; distribute goods that will market; and honor the goal to “produce jobs, instead of begging for them.” Ideas related to Coalescence, Co-emergence, effectivism, and cooperative economics should be conversational issues during Kwanzaa, especial if we African people are to become a togetherness people - a “oneness” people. To quote Dr. Karenga, “`Kwanzaa is not merely a holiday, but a way of life. It is a family affair. It is the time when African people should get together and give thanks and enjoy the blessing of living and acting together as a family.” Lastly, let me give praise and if I may extol Dr. Nkosi Ajanaku who, (1) not only started Kwanzaa in Memphis, but (2) who is glorified for making African Americans aware of the economic opportunity provisions for African people in the War-on-party act that led to a minority business movement in Memphis. (3) Dr. Ajanaku in 1986 proposed to Memphis government a “program to build 30,000 homes for poor people which is now public policy. (4) He started the ethnicity movement among African people in the Memphis area, (5) He initiated the Ajanaku Family adopt-a-school program, and (6) finally Dr. Ajanaku initiated in Memphis what is now the internationally famous celebration, Memphis “Africa in April.” Thanks for Kwanzaa Dr. Nkosi Ajukaku. |
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