KWANZAA
Day #1: December 26
Nguzo Saba
Kwanzaa Principle #1
Umoja (oo-MOE-jah)
Unity
"To strive for a principled and
harmonious togetherness in the family community, nation and world
African community."
This is the First and foundational Principle of the Nguzo Saba, for
without it, all other Principles of the Nguzo Saba suffer. Unity is both
a principle and practice of togetherness in all things good and of
mutual benefit. It is a principled and harmonious togetherness not
simply a being together. This is why value-rooted ness is so important,
even indispensable. Unity as principled and harmonious togetherness is a
cardinal virtue of both classical and general African societies. In
ancient Egypt, harmony was a cardinal virtue of Maat, i.e.,
righteousness, rightness. In fact, one of the ways to translate Maat is
to define it as harmony - harmony on the natural cosmic and social
level. Likewise cieng among the Dinka, means both morality and
harmonious living together. Thus in both ancient Egyptian and Dinka
society, one cannot live a moral life without living in harmony with
other members of the community.
If unity is in essence a Principle, it is no less a practice as are all
the other Principles. For practice is central to African ethics and all
claims to ethical living and commitment to moral principles are tested
and proved or disproved in relations with others. Relations, then, are
the hinges on which morality turns, the ground on which it rises or
falls. In this regard, we can refer back to the discussion on character
development through ethical instruction. Character development is not
simply to create a good person abstracted from community, but rather a
person in positive interaction, a person whose quality of relations with
others is defined first of all by a principled and harmonious
togetherness, i.e., a real and practiced unity.
Another way of discussing unity is to see it as active solidarity. This
essentially means a firm dependable togetherness that is born, based and
sustained in action. It is usually applied to groups, organizations,
classes, and peoples and expresses itself as building together,
struggling together, maintaining together, and acting together in mutual
benefit. The key here is again practice. In the end practice proves
everything. No matter how many books one reads on swimming, sooner or
later s/he must get into the water and swim. This may be called on this
level, the priority of practice Finally, unity means a oneness, a
similarity and sameness that gives us an identity as a people, an
African people. And inherent in the identity as a people is the ethical
and political imperative to self-consciously unite in order to define,
defend and develop our interests.
Unity as principle and practice begins in the family but presupposes
value-orientation of each member. Adults and children must respect and
approach unity as a moral principle of family and community not simply a
political slogan. As principle and practice, this means principled and
harmonious living with brothers and sisters, mothers and fathers -
sharing and acting in unison. It means avoidance of conflict and quick,
willing and principled resolution when it occurs. It means a yielding
and gentleness of exchange as taught in the Sacred Husia (33). The
family must reject harshness and practice gentleness, stress cooperation
and avoid conflict, and be very attentive to things that would divide or
create differences negative to togetherness.
Especially important is the unity of the father and mother, for they are
the models for children and the foundation for the family in every sense
of the word. Here the African concept of complementarity of male and
female as distinct from and opposed to the concept of conflict of the
genders is instructive and of value. As Anna J. Cooper, educator and
social theorist, taught "there is a feminine as well as masculine side
to truth (and) these are related not as inferior and superior, not as
better or worse, not as weaker or stronger, but as complements -
complements in one necessary and symmetric whole" (34). The recognition
of this truth and responding creatively to it is necessary, she says, to
give balance to the individual, and to save the nation from its
extremes. It also is a shield against sexism, i.e., the social practice
of using gender to establish and/or justify exploitation, oppression or
unequal relations.
In African complementarities, three principles internal to it are
necessary and reinforcing of both the concept and practice:
1) Equality
2) Reciprocity
3) Friendship
One starts from the assumption of human equality and cultivates social
equality as its logical and necessary complement. Reciprocity among
equals is morally and socially compelling. And friendship is the fruit
and expected outcome of a mutually respectful and mutually beneficial
relationship which is tested and tempered through time and is rooted in
mutual investment in each other's happiness, well being and development.
Finally, the family must be, as in African culture, the focal point of
unity not simply of siblings and genders, but also of generations. One
of the most important expressions of family unity is the respect and
collective concern and care for the elders. Respect for elders as Amadi
points out is a "cardinal article of the code of behavior" of African
society (35). One who does not respect his/her elders is seen as immoral
and uncultured. Elders are respected like the ancestors they will
become, for their long life of service to the community, for their
achievement, for providing an ethical model and for the richness of
their experience and the wisdom this has produced. Thus, elders are seen
as judges and reconcilers. It is they who hear cases of conflict and
problems and offer solutions. One of the most important aspects of
African respect for elders is that it makes them useful and active in
the community, unlike the worst of European society which deprives them
of meaningful roles and places them to the side, leaving them with only
failing memories.
Also, the active participation and involvement of elders in the daily
life of the family not only benefits them but the younger people. For it
teaches them to understand and appreciate the process of growing old,
gives them access to seasoned knowledge and experience and helps prevent
the so-called generation gap so evident and advertised in European
society. Key to this linking of young and old is the concept of lineage
that links all the living, the departed and the yet unborn. This is
translated in practice into the extended family and the protocol,
ritual, reciprocity and remembrance this involves and requires. Early in
life continental African children are taught to memorize and recite
their family tree as far back as any ancestor is known. This keeps
historical memory alive and reaffirms respect for those living and
departed who contributed to their coming into being and cultural
molding.
Practice
Umoja
every day!
|
