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OP-ED: “Kwanzaa, Freedom, Justice and Peace: Principles and Practices For A New World”

NNPA NEWSWIRE — Kwanzaa was conceived and born in transformative struggles of the Black Freedom Movement. and was also shaped by that defining decade of fierce strivings and struggles for freedom, justice and associated goods waged by Africans and other peoples of color all over the world in the 1960s.
The post OP-ED: “Kwanzaa, Freedom, Justice and Peace: Principles and Practices For A New World” first appeared on BlackPressUSA.

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Annual Founder’s Kwanzaa Message

By Dr. Maulana Karenga

Again, this year we wish for Africans everywhere throughout the world African community,“Heri za Kwanzaa. Happy Kwanzaa.” And we bring and send greetings of celebration, solidarity and continued struggle for an inclusive and shared good in the world. Also, in the still-held-high tradition of our ancestors, we wish for African peoples and all the peoples of the world all the good that heaven grants, the earth produces and the waters bring forth from their depths. Hotep. Ase. Heri. Moreover, among all the goods that are granted, given and gained through ceaseless striving and righteous and relentless struggle, we wish, especially for our people and all other oppressed and struggling peoples of the world, the shared and indivisible goods of freedom, justice and peace, deservedly achieved and enjoyed and passed on to future generations. Indeed, we live in turbulent times of continuing unfreedom and oppression, the enduring evil of injustice and destructive conflicts, and unjust and genocidal war. And freedom, justice and peace in the world and for the good of the world and all in it are urgent, essential and indispensable.

Nana Haji Malcolm rightly and repeatedly taught that freedom is a natural and necessary right in the pursuit and practice of justice and equality, the rightful realization of our full humanity, and the living of a good, meaningful and ever-promising life. Our honored ancestors also taught us the life-giving, life-preserving essentiality of justice, saying in the Husia, “Doing justice is breath to the nose”. Indeed, they taught “the true balancing of the world lies in doing justice.” And they said of peace and its importance to the life and community of humankind “Exceedingly good is the presence of peace. And there is no blame in peace for those who practice it.” But always they and history teach us it must be a peace in freedom and with justice to be a good and rightful peace. Thus, we are morally called, commanded and compelled to bear witness to truth and set the scales of justice in their proper place, especially among the voiceless and devalued, the downtrodden and defenseless, the oppressed, and the different and vulnerable.

Kwanzaa was conceived and born in transformative struggles of the Black Freedom Movement. and was also shaped by that defining decade of fierce strivings and struggles for freedom, justice and associated goods waged by Africans and other peoples of color all over the world in the 1960s. Kwanzaa thus came into being, grounded itself and grew as an act of freedom, an instrument of freedom, a celebration of freedom and a practice of freedom. It was an act of self-determination and self-authorization; a means of cultivating and expanding consciousness and commitment; a righteous reveling in our recaptured sense of the sacredness, soulfulness and beauty of our Black selves; and the practice of principles that engenders and sustains liberated and liberating ways to understand and assert ourselves in the world. And at the heart of this liberated and liberating practice are the Nguzo Saba, the Seven Principles developed and directed in the interest of African and human good and the well-being of the world.

Umoja (Unity) calls on us to work and struggle for principled, purposeful and practiced togetherness in freedom, justice and peace in our families, communities and the world. It stresses the ties that link us and cultivate in us sensitivity to each other, other humans and the world and all in it. Indeed, it is expressed in the teaching of Nana Dr. Anna Julia Cooper who affirmed this ancient and African value. She says, “we take our stand on the solidarity of humanity, the oneness of life and the unnaturalness and injustice of all favoritism whether of sex, race, condition or country”.

Kujichagulia (Self-Determination) reaffirms the fundamental principle and practice of the right of every people to determine their own destiny and daily lives, to live free in their own place, space and time. And it reaffirms the right to resist all forms of unfreedom, injustice and oppression. It reaffirms Nana Haji Malcolm X’s teaching that “Freedom is essential to life itself… (and) to the development of the human being. (And) If we don’t have freedom, we can never expect justice and equality.”

Ujima (Collective Work and Responsibility) reminds us and reaffirms the enduring and essential truth that we must build the good world we all want and deserve. It teaches the centrality of togetherness in our constant quest for an inclusive freedom, justice and peace. And it reaffirms the reality that only in collective work and responsibility can we achieve freedom, ensure justice and build the peace and security of persons and peoples we all long and struggle for all over the world. And as Nana Dr. Mary McLeod Bethune taught us, “Our task is to remake the world. It is nothing less than this”. And we must do this together, for freedom, justice, peace and other goods are indivisible and they are vulnerable and unattainable in isolation. And we know from the hard lessons of history and the irreducible requirements of our humanity that there can be no peace without justice, no justice without freedom and no freedom without the power, will and struggle of the peoples of the world to achieve and sustain these shared and vital goods.

Ujamaa (Cooperative Economics) teaches us the principle and practice of shared work and shared wealth. Modeled on the shared harvest, it calls for cooperative work, respect of the rights of the workers and the needs of everyone for a life of dignity and economic security and the conditions and capacities to live a free, good and meaningful life. It is rooted in the concept of kinship with and caring kindness toward others and the earth and cultivates a sensitivity for avoiding and resisting injuries to fellow humans and the natural world.

The principle and practice of Nia (Purpose) calls us to do good in and for the world, to pursue and practice freedom, justice, peace, caring, sharing and all that contributes to African and human good and the well-being of the world and all in it. Indeed, the ancestors teach us in the Odu Ifa that we should do things with joy for humans are divinely chosen and righteously challenged to do good in the world. And they remind us in the Husia that the good we do for others we are also doing for ourselves, for we are building the good and promising world we all want and deserve to live in and to leave as a storehouse of good for those who come after.

The principle and practice of Kuumba (Creativity) commits us to work and struggle for a new world and a new us that is rooted in the ancient African ethical imperative of serudj ta which is a moral obligation to constantly repair, renew and remake the world, making it more beautiful and beneficial than we inherited it in the process and practice of repairing, renewing and remaking ourselves. It teaches and urges us, in our relations with each other, others and the earth, to raise up what is in ruins, to repair what is damaged, to rejoin what is separated, to replenish what is depleted, to set right what is wrong, to strengthen what is weakened, and to make flourish that which is fragile, insecure and undeveloped.

And the principle and practice of Imani (Faith) teaches us to believe in the good and strive constantly to achieve it everywhere and in its most essential, inclusive and expansive forms. It reminds us that we must have faith in the future and the new world we seek to bring into being in order to imagine and build them. And it is a faith that teaches us to believe that through hard work, long struggle and a whole lot of love and understanding, we can with other oppressed, struggling and progressive peoples reimagine and redraw the map of the world and put in place and develop conditions and capacities for everyone to live in dignity-affirming, life-enhancing and world-preserving ways and come into the fullness of themselves.

Dr. Maulana Karenga, Professor and Chair of Africana Studies, California State University-Long Beach; Executive Director, African American Cultural Center (Us); Creator of Kwanzaa; and author of Kwanzaa: A Celebration of Family, Community and Culture and Essays on Struggle: Position and Analysis, http://www.OfficialKwanzaaWebsite.org, http://www.MaulanaKarenga.org; http://www.AfricanAmericanCulturalCenter-LA.org; http://www.Us-Organization.org.

The post OP-ED: “Kwanzaa, Freedom, Justice and Peace: Principles and Practices For A New World” first appeared on BlackPressUSA.

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Black Artists in America, Installation Three Wraps at the Dixon Gallery and Gardens

TRI-STATE DEFENDER — With 50+ paintings, sculptures and assemblages, the exhibit features artists like Varnette Honeywood from Los Angeles, whose pieces appeared in Bill Coby’s private collection (before they were auctioned off) and on “The Cosby Show.” Also included are works by Alonzo Davis, another Los Angeles artist who opened one of the first galleries there where Black Artists could exhibit. 

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By Candace A. Gray | Tri-State Defender

The tulips gleefully greet those who enter the gates at the Dixon Gallery & Gardens on an almost spring day. More than 650,000 bulbs of various hues are currently on display. And they are truly breathtaking.

Inside the gallery, and equally as breathtaking, is the “Black Artists in America, From the Bicentennial to September 11” exhibit, which runs through Sunday, March 29. This is the third installment of a three-part series that started years ago and illustrates part of the Black experience through visual arts in the 20th century.

“This story picks up where part two left off,’’ said Kevin Sharp, the Linda W. and S. Herbert Rhea director for the Dixon. “This era is when we really start to see the emergence of these important Black artists’ agency and freedom shine through. They start to say and express what they want to, and it was a really beautiful time.”

With 50+ paintings, sculptures and assemblages, the exhibit features artists like Varnette Honeywood from Los Angeles, whose pieces appeared in Bill Coby’s private collection (before they were auctioned off) and on “The Cosby Show.” Also included are works by Alonzo Davis, another Los Angeles artist who opened one of the first galleries there where Black Artists could exhibit.

“Though [Davis] was from LA, he actually lived in Memphis for a decade,” said Sharp. “He was a dean at Memphis College of Art, and later opened the first gallery in New York owned and operated by black curators.”

Another featured artist is former NFL player, Ernie Barnes. His work is distinctive. Where have you seen one of his most popular paintings, Sugar Shack? On the end scene and credits of the hit show “Good Times.” His piece Saturday Night, Durham, North Carolina, 1974 is in this collection.

Memphis native James Little’s “The War Baby: The Triptych” is among more than 50 works featured in “Black Artists in America, From the Bicentennial to September 11” at the Dixon Gallery & Gardens, the final installment of a three-part series highlighting the impact and evolution of Black artists through 2011.

Memphis native James Little’s “The War Baby: The Triptych” is among more than 50 works featured in “Black Artists in America, From the Bicentennial to September 11” at the Dixon Gallery & Gardens, the final installment of a three-part series highlighting the impact and evolution of Black artists through 2011.

The exhibit features other artists with Memphis ties, including abstract painter James Little, who was raised in a segregated Memphis and attended Memphis Academy of Art (before it was Memphis College of Art). He later moved to New York, became a teacher and an internationally acclaimed fixture in the art world in 2022 when he was named a Whitney Biennial selected artist at the Whitney Museum of American Art in New York.

Other artists like Romare Bearden, who had a Southern experience but lived up North, were featured in all three installments.

“During this period of time, he was a major figure,” said Sharp. “He wrote one of the first books on the history of African American art during a time when there were more Black academics, art teachers, more Black everything!”

Speaking of Black educators, Sharp said the head curator behind this tri-part series and Dixon’s partner in the arts is Earnestine Jenkins, Ph.D., an art history professor at the University of Memphis, who also earned a Master of Arts degree from Memphis State University (now UofM).  “We began working with Dr. Jenkins in 2018,” he said.

Sharp explained that it takes a team of curators, registrars, counterparts at other museums, and more, about three years to assemble an exhibit like this. It came together quite seamlessly, he added. Each room conjured up more jaw-dropping “wows” than the one before it. Each piece worked with the others to tell the story of Black people and their collective experience during this time period.

One of the last artists about whom Sharp shared information was Bettye Saar, who will turn 100 years old this year. She’s been working in Los Angeles for 80 years and is finally getting her due. Her medium is collages or assemblages, and an incredible work of hers is on display. She’s married to an artist and has two daughters, also artists.

The exhibit catalogue bears some of these artists’ stories, among other scholarly information.

The exhibit, presented by the Joe Orgill Family Fund for Exhibitions, is culturally and colorfully rich. It is a must see and admission to the Dixon is free.

Visit https://www.dixon.org/ to learn more.

Fun Facts: An original James Little design lives in the flooring of the basketball court at Tom Lee Park, and he makes and mixes his own paint colors.

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Grief, Advocacy, and Education: A Counselor Reflects on Black Maternal Health

SAN DIEGO VOICE & VIEWPOINT — Last month healthcare leaders, birth workers, and community members gathered to honor the legacy of Charleston native Dr. Janell Green Smith, a nurse-midwife and doctor of nursing practice who died in January from childbirth complications. She had participated in more than 300 births and specialized in helping Black women give birth safely.  

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By Jennifer Porter Gore | Word-In-Black | San Diego Voice and Viewpoint

In 2024, the number of U.S. mothers who died as a result of pregnancy or childbirth dropped compared to 2023. But while slightly fewer Black mothers died that year, they still had three times the mortality rate of white women.

South Carolina’s rates of maternal deaths outpaced even the national rates. In fact, the state’s overall rate of maternal deaths between 2019 and 2023 was higher than all but eight states and the District of Columbia.

Last month healthcare leaders, birth workers, and community members gathered to honor the legacy of Charleston native Dr. Janell Green Smith, a nurse-midwife and doctor of nursing practice who died in January from childbirth complications. She had participated in more than 300 births and specialized in helping Black women give birth safely.

Her death shocked the community and her colleagues who are determined to address concerns about Black maternal health. The event also covered the importance of protecting mental health during grief and of men’s role in solving the maternal health crisis.

As both a therapist and a father, Lawrence Lovell, a licensed professional counselor and founder of Breakthrough Solutions, discussed ways the event’s attendees could process their grief over Green Smith’s death. He also shared ways male partners can advocate for women’s maternal health during pregnancy and childbirth.

Lovell spoke not just as a therapist but also as a father whose own family had briefly crossed paths with Green Smith. The event, he said, emerged organically from a moment of collective mourning.

Despite the grief, “it was still, like, a really beautiful event, a much-needed event, and it almost felt like we were all giving each other a collective family hug,” says Lovell.

His connection to Green Smith, Lovell says, was brief but meaningful during his wife’s pregnancy with their second child. Green Smith was practicing at the same birthing center where they had their child. She began practicing in Greenville a short time later.Even that short connection carried significance for Lovell, given the small number of Black maternal health professionals.

Lovell did not initially plan to become a mental health practitioner; he chose the career path after graduating from college, when someone suggested he consider psychology. His interest deepened when he noticed how few Black men work in mental health.

“Being Black man and playing football in college, there weren’t a lot of people that look like me talking about mental health,” says Lovell. “[I wanted] to give people that look like me an opportunity to work with someone that looks like them.”

Working with Expectant and New Parents

Lovell often counsels couples preparing for parenthood by, helping partners understand what a successful pregnancy, childbirth, and postpartum recovery look like. That often means helping women manage postpartum depression.

As a man, Lovell says, it’s “humbling” that a woman “just trusts me enough to work with me through their pregnancy or their postpartum recovery.”

In his work, Lovell has noticed how few men understand pregnancy before they experience it with their partner. Because early pregnancy symptoms are often invisible, he says, men may underestimate how much support a mom-to-be actually needs.

“Sometimes they may not realize they don’t know much about pregnancy and what to expect in those three trimesters,” Lovell says. “I tell a lot of the men that just because you can’t see [she’s pregnant] doesn’t mean that she won’t appreciate your intense support in that first trimester.”

Education about pregnancy and postpartum recovery, he says, can change how men support their partners.

Teaching Advocacy in the Delivery Room

Another major focus of Lovell’s counseling is preparing men to advocate for mothers during labor.

“Helping men understand what pregnancy looks like: what delivery is going to look like, and what are the realistic expectations that I should have of myself in postpartum,” he says.

Lovell encourages partners to be honest about their expectations for what will happen during delivery. He helps them prepare for the big day by discussing the birth plan and knowing how to quickly recognize problems. Clear communication, he says, prevents misunderstandings.

He regularly trains men to ask their partners detailed questions about their expectations during and after pregnancy. Advocacy in medical settings can be especially important and requires attention to details the mother may not be able to address.

“It’s always important to fine-tune things and truly understand what helps your partner feel most supported,” Lovell says. “Instead of guessing, you should ask.”

Lovell recalls a moment during the birth of his first child when he had to take that role.

During the delivery, “I felt like something wasn’t as sanitary as I’d like it to be,” he says. “I asked, ‘Hey, can you switch those out? Can you change your gloves?’”

Lovell has a succinct but powerful message he regularly shares with clients’ families, and he shared it with attendees at last month’s event.

“Just to believe women,” he says. “I’ve worked with different couples, and sometimes I’m not really sure that there’s enough empathy from the men.”

That includes how women express pain.

“If a woman says, ‘my pain is at a nine,’ just because how you would express yourself at a nine is different than how she’s expressing herself at [that level] doesn’t mean you shouldn’t believe her,” he says.

Empathy, he says, can change outcomes far beyond the delivery room.

“We’ve got to believe women when they’re talking about their experiences and their feelings and their pain,” he says. “I think there’s a lot that we can prevent if we empathize better.”

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Future of Florida’s Black History Museum in Limbo

JACKSONVILLE FREE PRESS — A proposal sponsored by Tom Leek, a Republican from Ormond Beach, has now passed the Senate in back-to-back legislative sessions. But the House version, filed by Kiyan Michael, a Jacksonville Republican, did not receive final approval in either year, effectively stalling the effort.

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Jacksonville Free Press

Plans to establish a long-awaited Black history museum in Florida are once again on hold after legislation needed to advance the project failed to clear the state House for a second consecutive year, despite repeated approval in the Senate.

A proposal sponsored by Tom Leek, a Republican from Ormond Beach, has now passed the Senate in back-to-back legislative sessions. But the House version, filed by Kiyan Michael, a Jacksonville Republican, did not receive final approval in either year, effectively stalling the effort.

Under Florida law, identical or similar bills must pass both chambers before heading to the governor’s desk. Without House approval, the legislation has been unable to move forward, leaving the project in limbo. Long journey, contested location.

The proposed museum, formally known as the Florida Museum of Black History, has been years in the making, with lawmakers and community leaders framing it as a long-overdue institution to preserve and showcase the state’s African American heritage .A central point of contention has been the museum’s location. St. Augustine — widely recognized as the nation’s oldest city and a site deeply tied to both slavery and early Black history — emerged as the leading contender. Supporters argue the city’s historical significance makes it a natural home for the museum. However, competing interests and regional considerations have fueled debate, slowing consensus among lawmakers.

While the Senate-backed measure has consistently advanced, the lack of alignment in the House has underscored ongoing divisions about how and where the project should take shape.

The holdup in the Florida House appears to be less about opposition to the museum itself and more about a combination of procedural bottlenecks, unresolved structural issues, and lingering disagreements over how the project should be formalized and governed.

Despite the legislative setbacks, Republican Gov. Ron DeSantis has publicly voiced support for the museum. Speaking last month during the unveiling of a statue of abolitionist Frederick Douglass in St. Augustine, DeSantis said the project would move forward “one way or another,” signaling an intent to see the museum built regardless of legislative hurdles.

The anticipated museum has already cleared several hurdles. St. Johns County signed an agreement last year with Florida Memorial University to use the land that once housed its campus last year’s legislative session netted $1 million in funding for St. Johns County to work on planning and design for the museum. However, its anticipated that a million $3 million is needed.

Still, without statutory approval to finalize key components — including governance, funding mechanisms and site selection — the project remains largely conceptual.
With the House bill failing again, the timeline for the museum’s development is unclear. Lawmakers could revisit the proposal in the next legislative session, but any further delays risk pushing the project back several more years. Advocates warn that continued inaction could stall momentum for a museum many see as critical to telling a fuller, more accurate story of Florida’s past. For now, the effort remains paused — caught between political support at the top and legislative gridlock within the Capitol.

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