African Liberation Day and the Nguzo Saba: Principles and Practices for Liberating Struggle – Los Angeles Sentinel | Los Angeles Sentinel

Africa and Nguzo Saba Liberation Day: Principles and Practices for the Liberation Struggle

Ethical philosopher, author, two doctoral degrees and professor and chair of the Department of African Studies at California State University, Long Beach, Maulana Karenga (File photo)

On behalf of the African American Cultural Center (US), we send congratulations in solidarity and intensified and ongoing struggle to all African nations throughout the African community and all oppressed, struggling and freedom-seeking nations around the world on this day of African liberation, May 25. in his 59you founded in Addis Aba in 1963 by the Organization of African Unity. Let us begin, as we always do at every important event, with respect for our revered ancestors. This is how we offer tambikosacred words and water, to those who opened the way for our movement forward, who are the bridges that carried us and who raised the lasting light, our deepest and most defining moral and spiritual values.

Let it be said about us, we honor them through our still steadfast struggle, we still speak the truth to the people and to the authorities, we still cut and burn through the fog and forest of lies, spreading fear, racist jokes and oppressive madness for their god which gives them the right to plunder and oppress the world and everything in it. And let it be said that we have not wavered or lost faith, turned our backs on Black, or allowed ourselves to be seduced by the songs of the oppressor’s sirens, promising a distorting and humiliatingly comfortable place in oppression.

The struggle for the liberation of Africa, the liberation of the African people around the world has been long, difficult, dangerous, deadly and demanding. But this is the choice our ancestors made and left us as a legacy to embrace and expand. This is a fundamental struggle, because, as Hadji Malcolm teaches, “freedom is essential to life” and without freedom we can never satisfy our material needs, know our true selves, or flourish and reach the fullness of ourselves. . Furthermore, as Nana Amilcar Cabral teaches, our liberation struggles are “deeply important for both Africa and the world” and thus we must also “consider ourselves deeply committed to our people and committed to every just cause in the world.” the world. ” In fact, as we say in Kawaida, our ultimate goal is to achieve, secure and increase the well-being of Africa and the people and the well-being of the world.

The liberation of Africa is not only a worldwide project, but also a living practice of our daily lives. It is about the way we live our lives, do our work and fight to resist oppression, to build and push our lives forward and to achieve freedom, to ensure justice and to expand the struggle for good in and for the world . Since the 1960s, our organization Us has taught us that our struggle is twofold: the struggle to be ourselves and to be free. And we know that we cannot be free if we are not ourselves, but we can only be completely ourselves if we are completely free. That is why we argued then and now that the quality of our lives and the success of our liberation struggle depend on our cultural revolution inside and political revolution outside, which leads to a radical rethinking and reconstruction of ourselves, society and the world. It is at this point that Hadji Seku Toure calls for complete refractification, the struggle of our people to “restore their own conscience, to return in their thoughts and practices to the values, conditions and interests of Africa.” In addition, Hadji Malcolm teaches that until we “restore our heritage and our identity” as an African people, we can never “free ourselves from the shackles of white supremacy.”

IN Nguzo Saba, an African value system, offers us an African basis and framework for how we live our lives, do our work in the world and lead our struggles for liberation and ever higher levels of human life. They start with the principle of Umoja (Unity), which cultivates in us a sense of community in life, work and struggle. This reminds us, as Nana Osagiefo Kwame Nkrumah teaches, that the solution to our problem and the success of our liberation struggle begins with unity. He said: “It is clear that we need to find an African solution to our problems and that this can only be found in African unity.. We are divided weak, but a united Africa can become one of the greatest forces for good in the world. “

The second principle Куджичагулия (Self-determination) teaches us that we need to think our own thoughts, be rooted in our own culture, and control the space we occupy. We must be independent of outside control and undue influence. As Nana Cabral says, it is about the total sovereignty of our people, their right and will to build for themselves in peace and dignity, by investing their own efforts and sacrifices, marching on their own feet and guided by their own minds, (achieving) the progress to which they are entitled like all the peoples of the World. “

The third principle Ujima (Collective work and responsibility) teaches us that together we must build a strong community, a just society and a good world in which we all want and deserve to live. Here it is important to realize that this principle supports concrete pan-Africanism, the practice of unity and common work, and the struggle of Africans everywhere and on every front. He acknowledged Hadji Malcolm’s teaching that “wherever blacks are, there is a battle line.” And this battle line can be in various forms of confrontation with the established order or it can be the battle, the self-conscious struggle to serve our people in the midst of oppression and resistance, especially at this time of the Covid-19 pandemic and terrible consequences from climate change, such as drought, famine, floods and death.

The principle of Ujamaa (Cooperative Economics) affirms the central moral imperative of shared work and shared wealth. The main concern is that the human person or people are worthy of the best possible life. This means fighting constantly to provide for the living needs of our people everywhere. This means building people’s capacity, as Nana Wangari Maatai ​​says, so that they can “make their own decisions for the benefit of their community, their country and the environment that sustains them.” Here the protection of both the people and the environment from robbery and waste in the capitalist and consumerist senseless and immoral pursuit of wealth is central. As Nana Mvalimu Julius Nierer teaches: “There are more important things in life than the accumulation of wealth, and if the pursuit of wealth collides with things like human dignity and social equality, the latter (should) be given priority.” Also, the principle and practice of Ujamaa rejects the capitalist, corporate and predatory appropriation of African lands and resources, supports debt cancellation, reparations and the restoration of stolen cultural and economic treasures, and the return of the wealth of the peoples of Africa.

The fifth principle of Niya (Goal) tells us to work and fight for the African renaissance on the continent, but also in the entire African world community. He encouraged the vision and appeal of Nana Marcus Garvey, who said she saw “a new world of black people emerging from our self-conscious work and struggle, a vision of healthy people who impress civilization and make humanity shine anew.”

The sixth principle Kuumba (Creativity) calls us to always do what we can in the way we can to leave our community more beautiful and useful than we inherited it. And this community is our local, national and global community, as well as the world as a whole. As Nana, Dr. Mary McLeod Bethune, teaches, our task is not just to break free, “Our task is to change the world.” We must, Kawaida teaches, think new thoughts and imagine new ways to be African and human and make them a reality.

Finally, the principle of Imani (Faith) calls us to believe in our people and in the righteousness and victory of our struggle. We constantly emphasize the love and faith in the masses of our people. In fact, Nana Bethune teaches “the measure of our progress as a race is closely linked to the depth of faith in our people maintained by our leaders.” And Nana Garvey tells us that we must remain steadfast in the struggle, strong in faith, courage and commitment, which he defines as “the wholeness of faith, overshadowing every suspicion, every doubt, no doubt, to serve without pity or disgust, to you oblige to what is promised and expected, to keep our word and to do our duty well, and never to say die and never to give up. ”

In the same way, Nana Osagiefo Nkruma tells us to believe and rely on the capacity of the liberation masses. He says: “If it seems for a while that the imperialists are gaining ground, we should not be discouraged. Because time is on our side. ” He assures us that the righteous and ruthless resistance of the masses “is the decisive factor and no force on earth can prevent its ultimate decisive effect in the revolutionary struggle” for the creation of a new world and human history.

Dr. Maulana Karenga, Professor and Chair of African Studies, California State University-Long Beach; Executive Director of the African American Cultural Center (USA); Founder of Kwanzaa; and author of Kwanzaa: A celebration of family, community and culture and Introduction to black research4th Edition, www.OfficialKwanzaaWebsite.org; www.MaulanaKarenga.org.

African Liberation Day and the Nguzo Saba: Principles and Practices for Liberating Struggle – Los Angeles Sentinel | Los Angeles Sentinel Source link African Liberation Day and the Nguzo Saba: Principles and Practices for Liberating Struggle – Los Angeles Sentinel | Los Angeles Sentinel

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