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    Thread: Umoja

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      [ame="http://www.RBGTube.com/play.php?vid=2096"]Umoja - Unity Culture RBG Tube | PanAfrican.TV v2.0 - Free Revolutionary Audio Video Speech Library of Leaders, Activist, and Educators@@AMEPARAM@@http://www.RBGTube.com/uploads/2PEWuTxnK1AzWdddCgpf.flv@@AMEPARAM@@2PEWuTxnK1AzWd ddCgpf[/ame]
      Nov 2, 2010 "Assata Shakur Liberation Day" marks 31 yrs of freedom for our Comrade Assata Shakur, Our Warrior was liberated from a NJ prison by Comrades In The Black Liberation Army click here to read more or here www.assatashakur.com

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      Habara gani


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      Umoja

      Kawadi (gifts) from Kwanzaa: origin, concepts, practices written by Maulana Karenga



      " A third distortion of Kwanzaa has been the tendency to drown and deform it the same crass commercialism that the creation of Kwanzaa sought to escape. Kwanzaa, as was stated above, is not a Black Christmas, and thus, is not a time for wide-spread alienated and expensive gift-giving which will impose unnecessary and excessive financial burdens on Black people. On the contrary, one of its main functions is to escape the economic entrapment and alienated gift-giving which the Christmas season has come to include and demand.

      It was in a effort to escape this entrapment and alienated activity that I established the days for Kwanzaa as 26 December - 1 January. It is on 26 December that after-Christmas sales begin and thus, it is economically sound to shop after the Christmas season rather than during the season. Moreover, some of the basic operational principles for celebrating Kwanzaa are that gifts: 1) be given mainly to children: 2) that they always be given on the basis of merit in terms of commitment made and kept: and 3) that they not be mandatory, excessive or "unrelated" to the goals of liberating and rebuilding ourselves as a free, proud and productive people. Since our gifts are purposive and no longer mandatory for everyone around regardless of their merit and our feeling for them, we not only save our money, but more important we save ourselves from the crass commercialism and alienated and alienating practices which are rooted in and reflective of it. Thus, to fail to recognize and respect these principles is not only to deform the sprit and purpose of Kwanzaa but also disregard the social needs and national purposed of the people for whom it was created.

      These concerns and comments are not expressed to prevent initiative and the inevitable variations which will occur as Kwanzaa continues to spread and find new advocates and adherents in the homes and hearts of the Afro-American people. On the contrary, the essential thrust of the project is to seize the reins of change as Kwanzaa develops and channel this change into positive, creative and proactive directions so that Kwanzaa is saved from the crass commercialism, spookism, "christmasization" and trivialization which could eventually deform and destroy it. Thus, the concern here is not to prevent initiative, but to promote it through providing a true history of Kwanzaa and a correct interpretation of the meaning and purpose of its symbols, principles and practice. For it is only within such a correct historical and philosophical framework that groups, families and persons can confidently design and develop Kwanzaa activities and settings in their own way without diluting or deforming its essence and thus, its spiritual, cultural and political value to us as a people. (pg.15, Karenga)

      pg. 37 Karenga) "Secondly, in order to avoid lack or poverty of purpose in our gift-giving, we agreed that Kwanzaa must always in include two items: a) a book, and b) a heritage symbol, -regardless of what else is given. This stipulation clearly points to our priorities of building and liberating our people. The book reflects and reinforces our commitment to education as an indispensable part of the struggle for liberation and reconstruction. It fits firmly in the framework of the Kawaida contention that the key battle is the battle to break the oppressor's monopoly on our minds and begin to reshape reality in our own image according to our own needs. The heritage symbol can be an African art object, a talasimu, a picture of Fannie Lou Hamer, El Hajj Malik Shabazz (Malcolm X) or any other hero, heroine or aspect of our history. Its purpose is to keep us constantly in touch with ourselves, our history and our own humanity. In a word, it is to shield us from the vulgar envelopment by the views and values of the dominant society, remind us of the richness of our past and point to the unlimited possibilities of our future.





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      Kujichagulia:

      [nomedia]http://www.youtube.com/watch?v=1dN6-IaKB5E[/nomedia]

      Bless!
      "The Black skin is not a badge of shame, but rather a glorious symbol of national greatness." - The Honorable Marcus Mosiah Garvey





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      [nomedia]http://www.youtube.com/watch?v=JwIQFFq7dH4[/nomedia]
      "The Black skin is not a badge of shame, but rather a glorious symbol of national greatness." - The Honorable Marcus Mosiah Garvey






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