By Robin Lofton
3.5
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The podcast currently has 60 episodes available.
Why is knowing history important? If we don't know history, are we really doomed to repeat it? Doug and Robin (siblings and historians) read excerpts from a famous classical Greek scholar about the "refuge and strength" of history and discuss the historical context of modern events. Doug will also reveal surprising behaviors of current politicians over a cup of espresso. Learning history can be fun--really!--and this discussion will prove it.
Does the end of Black history month mean the end of learning Black history? Do we still need Black history month? How can we continue to learn Black history AFTER Black history month has ended? Doug and Robin (siblings and historians) discuss these questions over a cup of espresso.
Why love history? Does history matter?
Welcome to rememberinghistory.com where we are remembering history and we’re making it.
Hi, I’m Robin the host and one of many history lovers at this great and groundbreaking podcast show. Right now, you are at an exciting place to remember African American history, a peaceful place to reflect on the African American experience and a bold place to keep MAKING history every single day.
I’m so glad that you’re here so we can share in this journey together. History should be a shared experience. So, let’s get started.
Hello, habari gani, nangadef! As promised, I will explain these greeting a bit later in the show.
People often ask me why I love history. They say “it’s so boring!” “it’s pointless” and my personal point of debate: “it’s all lies anyway.”
Hmmm…I would love to say that none of those comments are true. But let me just say that they’re not completely wrong either. Or at least they don’t have to be.
In elementary and high school, I actually hated history. Yes, it’s true that I was not always the history lover that I am today. But, when I was younger I found history to be boring and I definitely didn’t get the point of learning about dead people and past events.
Then I discovered something: History isn’t about past events and dead people. It’s about events and people. As one of my favorite historians put it, “History is not about the past. No one ever lived in the past. They lived in the present. The difference is that it was THEIR present. Not ours. They were caught up in the living moment exactly as we are today. And with no more certainty of how things will turn out we have.”
History does talk about past events—but all (or the vast majority) of those events were people driven. They didn’t happen in isolation. People made them happen. And those people are just like us today: Making events happen today.
So, why do people think that history is boring, pointless, or untrue? It’s mostly in the presentation. History is usually taught as a series or names, dates and death counts. That’s a pity because history is so much more. It is a story, it’s our story.
That’s why I love history; I have always been captivated by a good mystery, moved by a tender love story, excited by a dramatic adventure story or inspired by a story of victory or triumph.
Judging by the number of people at the movies or people browsing bookstores, I’m not the only one who loves a good story.
So ANYONE with a reasonable amount of curiosity or interest in people can love history. There is no end to the amazing stories. And history being made today and every day.
About history being a bunch of lies…well people can take a bit of “creative license” when retelling a story. But they can and do cross the line. There are definitely untruths in history and that is especially relevant for people of color. African American history has been retold in ways that, at best, diminish our contributions and, at worse, eliminate not only our contributions but also our very presence and significance in those stories. And that’s the very reason why we should learn history—so we can tell the truth. That’s the very purpose of rememberinghistory.com—to tell the truth of African American history, including the contributions, the victories, the defeats, the challenges, the struggles—whole range of the human experience.
On that note, let’s get started with the history or…the stories.
Let’s start with a few birthdays.
May 9 is the shared birthday of two history makers—white men, actually—who played an important role in African American history. We will talk about one today and the other will be a surprise for next week’s show. You might think it strange to open today’s show by honoring a white person. This is a show about African American history, after all. Well, this man’s work has been very influential in the African American community and actually on a global scale. I’m talking about the German philosopher, economist, historian, political theorist, sociologist, journalist and revolutionary socialist. I’m talking about Karl Marx who was born on May 9, 1818.
What importance does he have in African American history? Karl Marx believed in a classless, stateless egalitarian society, stating in his landmark book, The Communist Manifesto “The history of all hitherto existing society is the history of class struggles.” The Communist Party was the only political movement on the left in the late 1920s and 1930s to place racial justice and equality at the top of its agenda. In fact, As the Great Depression unfolded, the Communists launched intensive campaigns against lynching, evictions, whites-only trade unions, job discrimination in jobs and police brutality.
In the 1960s and 70s, the Communist Party in the US fought for civil rights, protested the war in Vietnam and demanded equal rights for African Americans and women. This was attractive to many Africans and African Americans. Many African and African American activists and leaders have also focused on fighting economic inequality as a primary cause. And many Black civil rights activists, writers and scholars received support from the Communist party and joined the party though some eventually left it. Paul Robeson. Richard Wright. WEB Dubois. Langston Hughes. Ralph Ellison. Chester Himes. I’m not trying to convince anyone to adopt Communism, but I do encourage having an open mind and learning the history. That’s what we’re here for.
If you questioned the relevance of Karl Marx in African American history, you definitely will NOT question the significance of the next person. He was born on May 19, 1925. Do you know who I’m talking about now? Of course, you do. Malcolm X or El-hajj Malik el-Shabazz as he was known at the time of his assassination at the age of 39. Malcolm (as I remember him) was a complex person who continued to evolve in extraordinary ways throughout his short life.
As a dynamic, charismatic and highly intelligent speaker and activist throughout the 1960s, Malcolm changed the way that Black people thought of themselves and their community. He started as a minister and national spokesman with the Nation of Islam. In 1964, after a life-altering pilgrimage to Mecca, he returned to the United States to found the Organization of Afro-American Unity. This Pan-Africanist organization was designedto fight for the human rights of African Americans. Malcolm was sadly assassinated in 1965. He is most remembered as fighting for the rights of African Americans “by any means necessary” but the quote that I think represents him more is when he said, “A race of people is like an individual man; until it uses its own talent, takes pride in its own history, expresses its own culture, affirms its own selfhood, it can never fulfill itself.” Happy birthday, Brother Malcolm!
May, 2018 marks the opening of a new museum. Museums are a great way to learn history and I just love how museums are becoming more interactive and engaging. No longer are they places to just see pictures hanging on a wall—no disrespect to pictures by the way—but museums are places to become immersed in period of time, an issue, an event or even a person’s life. The museum that I’m thinking about does all of those things and more. What is it? Here’s a hint: It is in Montgomery, Alabama and it showcases (rather, honors) more than 4,000 people. Give that some thought and stay tuned for next week’s show when I tell you all about this amazing new museum.
Here’s an important date: May 17, 1954.
Brown v. Board of Education was decided by the United States Supreme Court on May 17, 1954. This was one of the most important cases EVER decided by the Supreme Court. It declared that segregation in public schools violated the Equal Protection Clause of the 14thAmendment of the United States Constitution. Argued by the renowned 46-year old civil rights attorney, Thurgood Marshall, who would successfully win 29 out of 32 cases that he would argue before the nation’s highest court. Many people were excited about the Court’s decision to desegregate the public schools “with all deliberate speed” (that comes directly from the Court’s decision) but Southerners fought against integration in many ways. Some counties closed down schools rather than be forced to integrate. Others created different criteria to prevent integration. Some states even created all-white academies—some of them still exist today.
The Pupil Placement Law segregated students by subjective standards like family background or special ability. Unfortunately, the Supreme Court upheld these Pupil Placement Laws. Dr. Martin Luther King said that the Pupil Placement Law was almost as far-reaching in limiting integration as the Brown decision was in limiting segregation. Yet I gotta say that the Court’s decision was absolutely an absolute victory and a bold step in the fight for civil rights. Still segregation remained entrenched. Two years after the Brown decision, no Black child had attended school with a white child in 8 of the 11 former Confederate states. Ten years after the decision, only 2.3 percent of Black children were attending school with white children. And today the resegregation of gripping school districts around the country. You can find more information on this topic at the rememberinghistory.com website. You’ll see another example of how history does not stay in the past.
Now, we will end this section by remembering James Cone, the eminent religious scholar, philosopher and activist. Dr. Cone died on April 28, 2018. James Cone is widely regarded as one of the most influential theologians in the United States. He wrote many landmark books including Black Theology & Black Power, A Black Theology of Liberation, God of the Oppressed, The Spirituals & The Blues and The Cross and the Lynching Tree. His books and speeches questioned the traditional teachings of the Bible, and made Christianity understandable and relevant to oppressed people. He is memorably quoted as saying, “I wanted to speak on behalf of the voiceless black masses in the name of Jesus whose gospel I believed had been greatly distorted by the preaching and theology of white churches.” Dr. Cone will be greatly missed but also greatly remembered. In fact, I’m gonna remember his teaching in next week’s podcast show. So, I hope you’ll come back for the next show.
But no. we’re not done with this show yet! Last week, I greeted you with Habari gani and Nangadef.
Some Rememberinghistory.com listeners will remember the Swahili greeting Habarigani from the December show when we celebrated Kwanzaa. But what is Nangadef? That is a greeting that I recently learned when I visited Senegal. Nangadef is a greeting in the Wolof language that asks “how are you?” The traditional response is to say “Mangifi” meaning I’m fine.
Why do I bring this up? I’m reflecting on my trip or rather, trips, to Senegal. Travelling is a great way to learn about another culture, language and history. There was lots of all of this in Senegal! One of the main reasons that I went was to visit the island of Goree. Goree was an important part of the TransAtlantic slave (or, rather, people) trade for more than 400 years. This is where many people where held—after they had been captured—to be transported to Europe and the Americas where they would be enslaved. More than 20 million people passed through the ominous “door of no return” for the three-month journey that ultimately ended with their enslavement in America, Brazil, the Caribbean, England or another country. Twenty million people! And, I learned that another 6 million people died either on the island of Goree or on the journey across the ocean. I saw the small, dark rooms where the men, women and children (yes, men, women and children—not slaves!) were held for months awaiting the terrible journey. The rooms were overcrowded, small, dark and damp. People were let out of the room only one time per day to use the bathroom. I also saw the chains and leg-cuffs that were put on the people and the punishment room. It was chilling. I stood at the Door of No Return where people left the island and boarded the ships headed to enslavement in different parts of the world. Strangely, the island itself was beautiful: the water was clear and blue, the ocean air was crisp and fresh and the sun was shining. But this was the last view that (at least) 20 million people saw before going below deck and emerging in a new country to be sold into slavery. Goree is a UNESCO World Heritage Site and I highly recommend visiting this important place. While I have read a lot about the transatlantic trade in people and the Isle de Goree specifically, I felt an emotional response when I actually visited the island. And I learned so much.
So, I’m reflecting on the importance of travel as a way of learning and experiencing and FEELING history. Of course, there is a lot more to Senegal than the Island of Goree. And my guide took me to great places like the cemeteries where both Muslims and Christians are buried, bustling markets where local people are selling their products—not tourist products—but products for every day living like groundnuts, groundnut oil, shea butter, clothes, fresh meats and lots more. We passed on the animal reserves—I’ve got nothing against animals—but we had decided instead to visit the University of Dakar, which has 60,000 students. We weren’t able to sit in on a class but we visited some libraries, bookstores and an incredible exhibit by Cheikh Anta Diop who was a Senegalese historian, anthropologist, physicist, and politician. Dr. Diop studied the human race's origins and pre-colonial African culture. I’ve read his book, Precolonial Black Africa and The African Origin of Civilisation. Those are both excellent perspective-changing books. And you can find them on the rememberinghistory.com website.
Finally, we visited Layen Mausoleum, which is dedicated to Saidi Limamou Layen, the founder of the Layen Muslim brotherhood. It is magnificent and remarkable for many reasons. Besides all of the gold and intricate designs on the walls and floors, women had to be dressed completely in white from head (including a white head covering) to foot. People were there to help you dress properly. When I saw myself dressed in that way, I was shocked. Not in a bad way though. I had never seen myself in this manner and it was mind-expanding. No, I don’t always want to dress in that manner. But I realized that travelling can help you to see yourself and the world in a different way. And I was grateful for the experience. So, my reflection for this week is that travelling can be educational AND fun. And it is a great way to learn history. Try to leave the resorts and the beach, get off the bus, go for a walk, ask questions and be open-minded. Just take it all in.
Music
It’s story time!
Storytelling is a great part of the African American experience, given to us from African cultural traditions. I am pleased to present this story (or fable) written by master storyteller, Eshu. The theme is purpose.
Let’s begin with taking a few deep, cleansing breaths to help us focus on this story and its important lessons.
Take a moment to get comfortable.
Now, breathe in through your nose then out through your mouth.
Let’s begin.
This story is called Anansi and his Sons. Written by master storyteller, Eshu Bumpus who has generously allowed us to use these stories. You can find more of his stories at folktales.net.
Anansi and his Sons
When Anansi's first son was born and Anansi and his wife, Aso were ready to name the child, the baby spoke up and said, "I have brought my own name with me. It is See Trouble." Their second son also announced his name in this way. He was Road Builder.
Each of his six sons in turn announced their names in this way. There was River Drinker, Game Skinner, Stone Thrower and Cushion.
Once, Anansi had to go on a long journey. On his trip, he found a big, bright, shiny ball. He was bringing it home, when he fell into the lake and was swallowed by a big fish.
Anansi decided right then that he would give the bright shiny object to whoever rescued him.
As time passed, and Anansi did not return home, his family became worried. See Trouble looked ahead to see Anansi inside the big fish. He told his brothers. Right away, Road Builder cleared a path through the forest for his brothers to follow.
When they got to the lake, it was the thirsty brother's turn.
River Drinker drank up all the water in the lake. There was the big fish at the bottom. Game skinner went right to work. He cut open that fish to let Anansi out. Anansi was still holding that bright, shiny object he had found.
Suddenly a giant bird flew down and grabbed Anansi. It took him way up into the sky. Stone Thrower grabbed a rock and threw it. He hit the bird just right to make it let go of Anansi. Down, down Anansi fell, but he didn't get hurt because Cushion put himself in the way. Anansi landed softly.
Anansi wanted to give the bright, shiny object to the son who had rescued him, but he couldn't decide who had done the most to help him.
He gave the bright, shiny thing to Nyame, who put it up in the sky until someone could figure out which son deserves it the most. It is still there in the sky. You can see it tonight.
The End.
I hope that you enjoyed this story. It was short but powerful and enlightening.
This story is about unity (or Umoja in the Swahii language) and how we can all contribute our skills, thoughts and feelings to help each other. Separately, we can be lost. Together, we can not just survive but thrive and grow.
By the way, if you DID enjoy that story and discovered that history is not boring or pointless and that it can actually be interesting and inspirational, you might like to learn more—there IS lots more!Rememberinghistory.com is committed to bringing this information to you in a fun, educational and memorable way. I’m talking now about our Black History Kits. These kits are designed to teach history through videos, games (like crossword puzzles or word searches), fun quizzes, recipes and, yes, books, too. These exciting kits will guide you step by step through learning different parts of African American history (like the slavery and reconstruction periods, Black power and activism and great achievements) as well as experiencing Black culture through making delicious recipes, listening to great music and reading African folktales.
Learning history should be fun. And these Black history kits ARE fun, educational and unforgettable. There is lots to choose from for adults, kids and families. I hope that you’ll look at them on the rememberinghistory.com website. And mention this podcast for a free gift!
Now it’s time to come to wind things down. Let’s end by taking a few deep breaths to help you absorb and relax.
In through your nose then out through your mouth.
Again, in through your nose then out through your mouth.
Last time, and let’s make this a big inhalation through your nose, then slowly release your breath through your mouth.
That’s great.
If you like, you can stay for a 2-minute guided meditation to help you relax. Learning history is fun and interesting and important. But it can also cause tension or stress and bring about difficult emotions. So, I welcome you to stay for the relaxation meditation that will begin immediately after this show. No pressure. And, if you don’t have time right now, you can always find this short meditation and other meditations on the rememberinghistory.com website.
Thank you for joining us today at rememberinghistory.com where we are remembering history AND we’re making it. Every day!
Bye for now.
*****MUSIC*****
This is Robin Lofton and I want to welcome you to rememberinghistory.com where are remembering history and we’re making it. Hello, habari gani, nangadef! I’ll explain that one a bit later. Right now, you are at a safe place to remember African American history, a quiet place to reflect on the African American experience and a powerful place to make history every single day.
I’m so glad that you’re here so we can share in this journey together. History should be a shared experience. So, let’s get started.
This is the month that we, at rememberinghistory.com, remember and acknowledge the activists who are working for a better world, we reflect on the importance of activism in the African American community and we resolve to keep up the work of the activists—past and present—to make changes in our communities, our country and yes even our world.
In April, we remembered the life and work of Dr. Martin Luther King, Jr. (one of the world’s foremost activists) who, sadly, was assassinated on April 4, 1968. This year, 2018, marks the 50thanniversary of his death. His legacy definitely endures. However, the goals and visions that he had for a better world have definitely NOT been realized. Poverty, injustice, economic, political and social inequality, violence, group supremacy. They are still a part of the American experience—the global experience, in fact—so we still have LOTS of work to do. And I’m so impressed with the constant, fearless of work of activists that are working and fighting to make a better world.
Music
Do you like movies?
I don’t really care for movies. But there are exceptions. I’ve noticed that there are more movies about history and cultural experiences. And I really enjoy those kinds of movies. I’ve noticed, in particular, that there are more movies about African American history (or American history, actually) like Marshall, Loving, Twelve Years a Slave (based on the amazing book), Hidden Figures (again, based on the amazing book) and lots of others. They always make me think a lot—then I start doing research. And I learn so much.
I was asked to make a presentation about the movie, Selma. Remember that movie about the Bloody Sunday march—it happened on March 7, 1965, on the Edmund Pettus bridge in Selma, Alabama. (Yeah, that name should be changed; he was a Grand Dragon of the Ku Klux Klan.) My presentation was simply to introduce the movie then we would watch the film and the audience would have a discussion about the importance of the march itself and voting rights in America.
To prepare for this presentation, I watched Selma. I had already seen the movie but I watched it again just to be more familiar with it. I had forgotten what a powerful movie that it was so I was kinda seeing it again for the first time. Several things struck me about the movie.
First, the importance of the activists in the film. Yes, there was Dr. King and the Southern Christian Leadership Conference, John Lewis and SNCC (the Student Nonviolent Coordinating Committee). Yes, they were important and powerful.
But I was also impressed with people who showed up for the march for voting rights, the people who went to register to vote in Alabama like Annie Lee Cooper but was turned away by the registrar. By the way, Oprah Winfrey plays this role stunningly in the opening scene of the movie. I remember hearing so many people gasp when the registrar demanded that she name all of the judges in Alabama! There was Jimmy Lee Jackson, a 26-year old woodcutter, army veteran and father. Yes, he was a Black man. He had repeatedly tried to register to vote for many years and had been repeatedly denied. In the movie and in real life, he (along with his mother and grandfather) participated in a night march to protest the arrest of another activist—James Orange—who was being held in the county jail. During that night march, the local police attacked the marchers and chased them through the night, beating them. Jimmie Lee and his mother and grandfather ran into a café to hide but police found them and continued beating them. As Jimmie Lee tried to help his mother who had been hit with a billy club, a state trooper shot him repeatedly in the stomach. Bleeding and in terrible pain, Jimmie Lee ran outside where troopers continued to beat him until he collapsed. Jimmie Lee died 8 days later in the hospital. That part was one of the most moving and difficult scenes of the movie.
By the way, it is commonly thought that the Bloody Sunday march was about voting rights. This is a misconception. The march was actually held to protest the shooting and murder of Jimmie Lee Jackson by the Alabama police. (Unfortunately, we’ve had a lot of those marches in the past few years too.)
Let’s discuss another activist from the movie: Reverend James Reeb.
After the Bloody Sunday march, Dr. King had asked all people of conscience from around the country to come to Selma for another march across the bridge. People of all faiths, races and ethnicities answered his call. Rev. Reeb was one of the people who didn’t hesitate to go to Selma to march for voting rights. Rev. Reeb was a 38-year old Unitarian Universalist minister from Boston. And, yes, he was white. He was also a member of the SCLC. And he insisted that his four children go to integrated schools and his church was also integrated. He went to Selma—answering Dr. King’s call—to march. For various reasons, the march didn’t happen on the scheduled day. That night, Rev. Reeb and several other ministers when out to dinner at an integrated restaurant. On their way home, Rev. Reeb was attacked by white supremacists. He was viciously beaten and died several days later. The movie showed his murder—for which no one was ever convicted—and it was another excruciating scene to endure. Reverend Reeb was a courageous and principled person who believed in equality, justice and the nonviolent fight for justice and equality.
One activist who was mentioned in the movie but not shown for her courage and activism was Viola Liuzzo. She was a 38-year white woman, civil rights activist and mother of five from Detroit. Viola was also a member of the NAACP. She was not on the front lines of marches but played a supportive role by transporting people to and from marches, making lunches and even babysitting. She participated in the 54-mile march from Selma to Montgomery. After marching to Montgomery, she drove other participants home and was driving with 19-year old Leroy Moton back to Selma. Leroy was a black man who had also participated in the march. On a dark and lonely road, the Ku Klux Klan chased her and shot her in the head. The Klan thought that Leroy was dead so they left the scene.
I know that a movie can’t show everything but I wished that they could have given more than a nod to Viola Liuzzo—she was a courageous activist, principled woman and a loving wife and mother. She deserves to be remembered. Well, that IS what we’re doing here today. We’re remembering the brave activists: Jimmie Lee Jackson, Reverend Reeb, Viola Liuzzo and many others who fought for justice and equality. And they made the world—our world—a better place.
Why do I bring up these stories? Because this is April and we are focusing on activism and activists. Not every story can be told and there are so many from the Civil Rights Movement that will NEVER be told, but these people risked everything to make demands of their government, in this case to demand the right to vote for themselves and for others. And they demanded justice for Jimmie Lee Jackson. The word that comes to my mind: Respect.
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So, it’s time to look at the history calendar for this week. I have two calendars that I use: One is called The Peace Calendar printed by the SyracuseCulturalworkers which is a progressive publisher committed to peace, sustainability, social justice, feminism and multiculturalism. The other is calendar is called A History of Racial Injustice, printed by the Equal Justice Initiative. EJI is committed to ending mass incarceration and excessive punishment in the United States, to challenging racial and economic injustice, and to protecting basic human rights for the most vulnerable people in American society. Both groups are doing excellent work. Just to give them a shout out, you can purchase their calendars and other products at the rememberinghistory.com website. And, of course, you can make a donation to them to support their work. You’ll find the link at rememberinghistory.com. Hey, we gotta work together!
History is full of things that are interesting and uplifting as well as the disturbing and downright horrific and this week is no different.
Let’s start with the interesting: In the United States, this is National Library Week! So, this is a great time to visit your local public library and perhaps even thank a librarian. Where I live very few public libraries are still open, which is such a shame. As a child, I cherished the days that I spent reading and exploring in my neighborhood library. So, this is a good week to visit a library—actually, every week is a good week to visit a library.
One library that I absolutely love is the African American Museum and Library in Oakland. This is a fantastic combination of historical exhibits with a fully functioning and very comfortable library. Yes, the focus is on the African American experience so the AAMLO (as it is called) offers speeches, jazz and blues concerts, activities for children and an excellent selection of books on African American history and culture. Highly recommended. Go to rememberinghistory.com for more information and links.
Next, we’ll look at this week’s uplifting event in history. April 10 is the birthday of Dolores Huerta--an American labor leader and civil rights activist who co-founded the United Farm Workers. Born in 1930, Dolores Huerta began her career teaching elementary school. After teaching elementary school, Huerta left her job and began her lifelong crusade to correct economic injustice:[2]
She is quoted as saying, “I couldn't tolerate seeing kids come to class hungry and needing shoes. I thought I could do more by organizing farm workers than by trying to teach their hungry children.”
Ms. Huerta is a strong and persistent advocate for the rights of migrant farmworkers, directing the UFW during the historic national grape boycott from 1965 to 1970. That famous boycott led to the signing of a collective bargaining agreement for farmworkers. She also fights for consumer rights and women’s rights. As an advocate for farmworkers' rights, Huerta has been arrested twenty-two times for participating in non-violent civil disobedience activities and strikes, Huerta has been arrested 22 times and suffered severe beatings from law enforcement. She remains[when?] active in progressive causes. This is an uplifting story about a courageous woman from humble beginnings who fought bravely for causes that improved the lives of one of the most vulnerable groups in the United States, the migrant farmworkers. Her story is inspirational, uplifting, educational and still continuing. If you would like more information about Dolores Huerta, there is new documentary, called simply, Dolores, that aims to put Huerta where she belongs – alongside Malcolm X, Martin Luther King, Cesar Chavez, and Gloria Steinem as one of the most important US activists and organizers of the 20th century. You can find the DVD or link to the download on the rememberinghistory.com website.
On to the disturbing. April 12 is National Equal Pay Day (in the United States). This important day was founded in 1996. That’s not disturbing. The disturbing part is that, in 2017, Women’s average pay in the United States is still only 79 percent of men’s pay for the same work! While I’m happy about the many advances that women have made, there is clearly more work to be done before we can start patting ourselves on the back or, even worse, getting complacent. So, perhaps we shouldn’t celebrate or commemorate National Equal Pay day until we actually have equal pay. It is possible! Or as Dolores Huerta said, “si, se puede!” (She coined that term long before Barack Obama.)
Finally, to end with the downright horrific. April 14, 1906. A white lynch mob hangs and shoots to death Fred Coker (aged 20), William Allen (aged 25) and Horace Dunn (aged 20), three black men, before a crowd of 5,000 in a town square in Springfield, Missouri. They had been arrested for robbery and rape though they had strong alibis showing that they did not commit the crimes. The remaining African American population was forced to flee their homes out of fear of continued mob violence. Lynching was a form of racial terrorism used by whites to keep blacks under their thumb once slavery ended. Over 4,000 African Americans (AMERICANS) were lynched from 1877 to 1950. You can get more information on lynching in history and the modern forms of violence against African Americans on the Equal Justice Initiative website—www.eji.org.
BTW, you might feel that it does not make sense to mention people who were lynched, especially when it was so long ago—more than a hundred years ago in the cases that I just mentioned. But I feel that it IS important. These were people. Individuals. And they were killed because of racism—hatred from the mob that killed them AND hatred from the criminal justice system that failed to punish the murderers and from the society that found it acceptable to kill people because of their race. During those times, the NAACP would put up a sign outside of its window whenever they were notified that a person had been lynched. The sign said simply, “A man was lynched today.” We must not forget that it happened or ever diminish its importance no matter how long ago it was. Finally, this does make me think about the African Americans that we hear about very often that are killed by police, security guards or private citizens, the justice system that refuses to punish the offenders AND the society that finds it acceptable. Gotta think about it.
This has been a busy week in African American history and we have just scratched the surface. I hope (like I said about movies earlier) that YOU will dig deeper, do more research and learn more. There is always more to learn.
If you want more guidance or support in your efforts, you might want the services of a history coach. A history coaching service is available at the rememberinghistory.com website to help guide you through the material, answer questions, provide materials, make suggestions for your research or study approach, and support you every step of the way.
History is important but it is not always pretty or easy. And no one needs to approach it alone at rememberinghistory.com. The coaches are there to help and happy to work with you in whatever way suits you.
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At the beginning of this show, I greeted you with Habari gani. You might know that greeting from the Swahili language. The regular Rememberinghistory.com listeners will remember it from the December show when we celebrated Kwanzaa. I also greeted you with Nangadef. That is a greeting that I recently learned when I visited Senegal. Nangadef is a greeting in the Wolof language that asks “how are you?” The traditional response is to say “Mangifi” meaning I’m fine.
Why do I bring this up? I’m reflecting on my trip to Senegal. Travelling is a great way to learn about another culture, language and history. There was lots of this in Senegal! One of the main reasons that I went was to visit the island of Goree. Goree was an important part of the TransAtlantic slave (or, rather, people) trade for more than 400 years. This is where many people where held—after they had been captured—to be transported to Europe and the Americas where they would be enslaved. More than 20 million people passed through the ominous “door of no return” for the three-month journey that ultimately ended with their enslavement in America, Brazil, the Caribbean, England or another country. Twenty million people! And, I learned that another 6 million people died either on the island of Goree or on the journey across the ocean. I saw the small, dark rooms where the men, women and children were held for months awaiting the terrible journey. The rooms were overcrowded, small, dark and damp. People were let out of the room only one time per day to use the bathroom. I also saw the chains and leg-cuffs that were put on them and the punishment room. It was chilling. I stood at the Door of No Return where people left the island and boarded the ships headed to their enslavement in different parts of the world. Strangely, the island place was beautiful: the water was clear and blue, the ocean air was crisp and fresh and the sun was shining. But this was the last view that (at least) 20 million people saw before going below deck and emerging in a new country to be sold into slavery. Goree is a UNESCO World Heritage Site and I highly recommend visiting this important place. While I have read a lot about the transatlantic people trade and the Isle de Goree specifically, I felt an emotional response when I actually visited the island. And I learned so much.
So, I’m reflecting on the importance of travel as a way of learning and experiencing and FEELING history. Of course, there is a lot more to Senegal than the Island of Goree. And my guide took me to great places like the cemeteries where both Muslims and Christians are buried, great markets where local people are selling their products—not tourist products—but products for every day living like peanuts (or groundnuts), peanut oil, shea butter, clothes, fresh meats and so much more. We passed on the animal reserves—I’ve got nothing against animals—because we decided to visit the University of Dakar, which has 60,000 students. We weren’t able to sit in on a class but we visited some libraries and bookstores. Another campus is being built and I’m excited to return and visit it. Finally, we visited a Muslim mausoleum which was interesting for many reasons. One main reason was that women had to wear white head coverings and long white skirts. People were there to help you dress properly. When I saw myself dressed in that way, I was shocked. I had never seen myself in this manner and it was eye-opening and mind-expanding. No, I don’t always want to dress in that manner. But I realized that travelling can help you to see yourself and the world in a different way. And I was grateful for the experience. So, my reflection for this week is that travelling can be educational AND fun. Try to leave the resorts and the beach, get off the bus, go for a walk, ask questions and be open-minded. And take it all in.
Music
It’s story time!
Storytelling is a great part of the African American experience, given to us from African cultural traditions. I am pleased to present this story (or fable) written by master storyteller, Eshu. The theme is purpose.
Let’s begin with taking a few deep, cleansing breaths to help us focus on this story and its important lessons.
Take a moment to get comfortable.
Now, breathe in through your nose then out through your mouth.
Let’s begin.
This story is called The Name of the Tree. Written by master storyteller, Eshu at folktales.net.
The Name of the Tree
Once there was a terrible drought in the land of the animals. A kindly king came from over the mountain and planted a special tree. He told them that this tree would bear fruit all year round in any kind of weather. All they had to do to get the fruit was to speak its name. The name of the tree was Oowungalema.
The animals thanked the kind old king and he returned to his own land, which was far over the mountain. The animals then sounded the Great Drum to call everyone for miles around.
When all were gathered at the tree, the lion asked Anansi to speak the name of the tree.
"I thought you were going to remember the name!" said Anansi.
"I don't remember the name!" said the lion, "Someone must know it!"
They asked everyone who had been there when the old king planted the tree, but not one of them could remember the name of the tree. They decided to send someone to ask the king for the name. They were all very hungry, so they decided to send someone fast. They sent the hare.
The hare ran as fast as he could through villages, across the river, through the bush, over the mountain and straight to the court of the kindly old king. The king told him, "The name of the tree is Oowungalema."
The hare ran back, repeating the name to himself as he went along. On the way home, he stopped at the river to rest and take a drink. The water was nice and cool. It felt good after all that running. The hare splashed around for a while to cool himself off, then he got out of the water and started back to the tree.
When he got back, the animals all cheered. "Now we can have the fruit! " they shouted.
Hare went up to the tree to speak the name, "Oomagamoomoo, no, oobapadoopa, Noomooogamooga"
Try as he might, the hare just couldn't remember the name.
"We have to send someone else." Lion said at last.
So the springbok was sent. She ran all the way to the king over the mountain and tried to keep the name in her head all the way home, but coming through the forest, she tripped over a root and bumped her head. The name was lost again.
Next they sent Leopard, but on the way back he started chasing a monkey who was teasing him. He forgot the name as well.
Many others tried and failed until finally, the tortoise asked if she might go. Most of the animals laughed because the tortoise is so slow.
"Give her a chance!" Anansi said, "She may succeed where the rest of us have failed."
The tortoise went to her mother and asked, "What do you do if you must remember something very important?"
Her mother told her to keep repeating it no matter what happens. So the tortoise set out on her journey. When she reached the king over the mountain, he said, "The name of the tree is Oowungalema."
Tortoise kept repeating it over and over to herself all the way home. When the monkeys teased her in the forest, she only said, " Oowungalema."
When she passed by the river and the sound of the water made her thirsty, she looked at the water and said, "Oowungalema."
And when she got near her house and her children came running to her, she only said, "Oowungalema."
Finally, the tortoise came to the tree. All the other animals were anxiously waiting. The lion spoke, "Tortoise, please speak the name of the tree."
Tortoise said, "Oowungalema."
At last, the animals were able to eat the fruit. Everyone was grateful to the tortoise who kept to her purpose where every one else had failed. The end.
What did you think? Well, I liked this story—of course, I selected it because I like it—but I think that really showed everyone can get distracted away from their purpose. They get caught up in the busyness, thinking that their accomplishing their mission. Then what happens? They realize that they don’t remember how to say Oowungalema (like in the story), or they haven’t done their homework, done their regular fitness, spent time with their partner, written their business plan, done their meditation or whatever mission they set out to do. Or they sit around complaining about injustice, grousing at the latest silly thing that President Trump has said, or they watch CNN obsessively. But they don’t stick to their mission as ACTIVISTS. It’s easy to get distracted; to forget one’s purpose or mission. And I think that this story shows it well. And even offers a solution to prevent it from happening. I liked it and I hope that you did too. But I would love to hear your ideas about the story at the rememberinghistory.com website.
By the way, if you DID enjoy that story and found the history calendar events when we discussed great activists like Delores Huerta, Jimmie Lee Jackson and African American historical events and achievements, you might like to learn more—because they is lots more! Rememberinghistory.com is committed to bringing this information to you in a fun, educational and memorable way. I’m talking about our Black History Kits. These kits are designed to teach history through videos, games (crosswords), fun quizzes, recipes and books. These multi-dimensional kits will guide you step by step through learning different parts of African American history (like the slavery and reconstruction periods, Black activism and great achievements) as well as experiencing Black culture through making delicious recipes, listening to great music and reading African folktales.
Learning history should be fun. And these Black history kits ARE fun, educational and unforgettable. There is lots to choose from for adults, kids and families. I hope that you’ll look at them on the rememberinghistory.com website. And mention this podcast for a free gift!
Now it’s time to come to wind things down. Let’s end by taking a few deep breaths to help you absorb and relax.
In through your nose then out through your mouth.
Again, in through your nose then out through your mouth.
Last time, and let’s make this a big inhalation through your nose, then slowly release your breath through your mouth.
That’s great.
If you like, you can stay for a 5-minute guided meditation to help you relax. Learning history is fun and interesting and definitely important. But it can also cause tension or stress and bring about emotions like anger or fear. And you might feel the need to relax and release some of the tension or difficult emotions. So, I welcome you to stay for the relaxation meditation will begin immediately after this show. No pressure. No guilt. Everyone makes his, her or their own decision. And, if you don’t have time right now, you can always find this short meditation on the rememberinghistory.com website.
I’m Robin at rememberinghistory.com where we are remembering history AND we’re making it. Every day!
Bye for now.
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Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.
Habari gani,
I’m Robin the host and in-house historian at rememberinghistory.com and I’m so glad that you’ve come back for this great and groundbreaking show. We’ve been doing something a bit different from our usual podcast show when we talk about different issues affecting the African American community, and discuss the great contributions of African Americans to their communities, the country and world. Today we are celebrating the last and final day of Kwanzaa. Wow, what an experience but it’s coming to an end. And we will focus on an issue that is deeply rooted in African and African American culture: faith (or as we say in Swahili: Imani).
I’ll begin—as usual--by bidding you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very glad to have you with us and I would strongly urge you to listen to the 7 previous podcasts that introduce Kwanzaa and explain each of the days of Kwanzaa.
We learned yesterday that Kuumba or creativity is linked to finding and living your purpose (called Nia). They are both founded on knowing your historical and cultural identity. Your creativity is YOUR unique way of making the world into a better place; a place that is more beautiful, more beneficial and more productive than when you were born. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook. Stay with us today—everyone is welcome around the Kwanzaa mat (the mkeka)—but please take time to listen to the previous shows.
Let’s prepare ourselves to begin to Kwanzaa celebration for the seventh and final day. Take a deep cleansing breath before the celebration begins or find another way to quiet and focus your thoughts and energy. Perhaps you want to stand and do a few stretching movements. Just take a moment to get centered and ready to begin the celebration. Remember Kwanzaa IS a celebration but please also show respect for this solemn ritual.
Day 7: Imani (faith)
Habari gani! Your response: Imani!
One more time: Habari gani! Imani!
Now please give me the Swahili greeting. (pause) Imani!
The 7th day of Kwanzaa falls on January 1st. That’s right on New Year’s Day.
The last day of Kwanzaa...the first day of the New Year...has been a time of serious appraisal for African people. Also known as the "Day of Meditation" or "Day of Assessment," it is a period of self-reflection related to things done and things yet to be done. Following in this tradition, it is a time to ask yourself AGAIN the following three questions that we started with on Day 1: "Who am I?" - "Am I really who I say I am" - "Am I all I ought to be?" In addition, this is also a day when many Kwanzaa participants choose to pay particular homage to the ancestors...those of the community as well as those of the family.
This seventh day of Kwanzaa is Imani! Again, it means faith. What does faith mean in the context of Kwanzaa?
Dr. Karenga thought of Imani as believing in ourselves, our people, our parents and teachers, our leaders and the righteousnessness and victory of our struggle. It also stresses the importance of our vision for a better community and for a better world.
In the context of African spirituality, faith begins with a belief in the Creator (God) and in the positivity of the creation. Recognizing that all African spiritual traditions believe that we are formed in the image of the Creator, we are capable of self-mastery and development in the context of positive support, the ability to self-correct, care for and be responsible for each other. This allows us to also believe in our ability to create a just and good society. Faith in ourselves is essential.
We must also believe in the value and validity of our struggle for liberation, equality and justice and for a higher level of living. Many people link this to the belief in our capacity to carry out our role in history with dignity. This role is to start a new path and history for other oppressed people and establish a new paradigm for humanity.
This faith gives us the strength to invent, innovate and reach inside ourselves to find our true selves. We must not imitate others, particularly people who do not have our best interests at heart. We have the strength to struggle and ultimately prevail.
In the final analysis, we must have faith in ourselves and the people who support us. With love and understanding, we can step back onto the stage of human history as a free, proud and productive people.
Faith in our Creator (for many African Americans, this would be Jesus Christ) is well-established in the African American community. From the Negro spirituals, AME church, the Church of God in Christ and numerous other churches, faith is our source of strength and our ability to endure and overcome any hardship. And most of our popular leaders have usually emerged from the church. However, it is also been a source of “enslavement” by limiting our options and requiring that we endure and suffer through what should never be endured or suffered. Still, faith in our Creator will undoubtedly remain strong in the African American community as it is rooted in African spiritual traditions.
In modern times, many African Americans are linking their spiritual faith with their cultural heritage. The celebration of Kwanzaa has been the result. And this has enhanced our historical and cultural identity as well as our political expertise and strength. Dr. Martin Luther King, Malcolm X (later el-Hajj Malik el-Shabazz), Minister Louis Farrakhan, Reverend Al Sharpton, Reverend Jesse Jackson are modern leaders rooted in faith-based activism. Other leaders who came before them were Bishop Richard Allen who was born into slavery, later purchased his freedom and founded the AME church. Then there was Bishop William J. Seymour who founded the modern Pentacostal church and preached a radical Christianity. I can never forget James Cone who dedicated his life to confronting racism in the United States through his experiences in ministry, education, and authorship. He published the landmark book, A Black Theology of Liberation.
Finally, Alexander Crummell was an American scholar, an Episcopalian minister, and founder of the American Negro Academy, which was the first major learned society for African Americans. Alexander Crummel was also an early advocate of African-American self-help and self achievement. There have been many others. And they walked the line between spirituality and progressive politics.
Let’s end here but I want to mention—again—the landmark book by James Cone called Black Theology of Liberation. This is a great book for anyone who thinks that they must choose between spirituality and racial progress. He also wrote God of the Oppressed and Black Theology & Black Power. All were perspective changing books for anyone stuck in the belief that it’s all about the struggle or that we as a people must wait for our “pie in the sky.”
Now let’s prepare to light the Kwanzaa candles:
Take a moment to enjoy the beautifully illuminated candleholder (the kinara). Let’s enjoy the beauty of all seven candles on the kinara.
Now let’s read a story about the concept of Imani, the concept of faith. This final story will be read by my husband, Jonas.
Damon and Pythias (While not an African Folktale, has always been one of my favorite stories and it demonstrates the principle very well.)
There was once a king who was thought of as a tyrant. His people hated him. He really wasn't such a bad person, but he had very bad advisors and they did cruel things in his name. They made him believe that he couldn't trust the people. So since he never listened to the people, he never found out what his advisors were doing. Whether he was a bad person or not, he was a bad king.
In the town near the king's castle, there was a group of rebels. They decided that the only way to change things was to get rid of this king. They though that if they killed the king, his death would be a warning to the next king. So they held a meeting to see who would volunteer to assassinate the king.
Among these rebels was a young man named Pythias. He said that he would volunteer, but that he had to wait for two days, just until his sister was married. Their father was dead and he was the only one who could perform the ceremony so that she could be properly married. They told him that they couldn't wait for two days, because the king was going to be out of the castle that following day on a hunting trip and it would be the only chance to get to him. So finally, Pythias agreed to do it.
He was hiding in the forest the next morning with bow and arrow ready, but someone saw him and warned the king before he got a chance to shoot. Pythias was captured and brought before the king. The king's advisor suggested that they bring Pythias to the town center and execute him in front of everybody as an example of what would happen to rebels.
Pythias did not regret what he had done. And he accepted his fate, but he pleaded with the king to give him one day to take care of his family business and see his sister properly married.
The king laughed and said, "I will let you go if someone else is willing to take your place and die in your place if you fail to return."
Now Pythias had a best friend named Damon. Even though Damon was not a rebel, he was a true friend to Pythias. There was nothing they wouldn't do for each other. So Pythias called out to the crowd and asked for someone to find Damon.
When Damon was brought there, the king asked if he was willing to take Pythias' place on the gallows until he returned. Much to the amazement of the king, Damon agreed.
The king couldn't believe his ears. But since he had made a promise, he had to keep his word. Pythias was released and Damon was chained in his place.
Pythias rode as fast as he could, gathered his family together and performed the wedding ceremony. He took care of all his business and was heading back to the town center, when his horse fell and broke its leg. Pythias still had miles to go and he was on foot.
Meanwhile, the king, who never believed that Pythias would come back, was telling Damon what a fool he was.
"I have never seen anyone so foolish in all my life!" the king said, "He won't come back."
"You have never seen true friendship." Damon answered.
The king was sure that no man would voluntarily come back to his own execution. But Damon was equally sure that his friend would not leave him to die.
Pythias had until midday to return. If he was not back by then, Damon would be killed. Pythias was running until he could hardly breathe, but he didn't slow down. Finally, he saw a man riding by and begged him for a ride.
"Please!" he pleaded, "I must return to the town center or my best friend will be executed in my place."
Pythias quickly told the man his story and the answered, "It is quite a story you tell. I would never forgive myself if I didn't see it through to the end."
Pythias jumped onto the back of the man's horse and they raced to the town center just as the rope was being put around Damon's neck.
"Wait!" shouted Pythias, "I am here!" The king was shocked!
"I told you he would return." said Damon proudly.
"In all my life I have never seen such friendship," said the king, "And now that I have seen it, I could never destroy it. I will let Pythias go free on the condition that you accept me as a friend as well."
Damon and Pythias and the king became the best of friends. And with true friends at his side, the king began to see what bad advice he had been taking all those years. He sent away his former advisors and with the advice of Damon and Pythias, he became a just and fair king.
If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen.
Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip.
Since this is the final day of Kwanzaa, so we will change from our previous days. At this time, we will stand and hold hands and say:
Harambee! Seven times-- one time for each day of the Kwanzaa ceremony.
Harambee means “let’s pull together!” in Swahili.
Ready?
Harambee!
Harambee!
Harambee!
Harambee!
Harambee!
Harambee!
Harambee!
Now let’s blow out all the candles.
This concludes the celebration of Kwanzaa.
Just a final note, Kwanzaa (or the principles of Kwanzaa) can be celebrated throughout the year, not only in December. Although it is connected with the harvest, it can be recognized every day. That’s actually a good idea; you can focus on one principle each day and how you can incorporate it into your life and pass it on to other people in your life.
Let’s just repeat them now:
Umoja (unity)
Kujichagulia (self determination)
Ujima (collective work and responsibility)
Ujamaa (cooperative economics)
Nia (purpose)
Kuumba (creativity)
Imani (faith)
Congratulations on completing Kwanzaa. And a special thanks to Eshu for his fantastic Kwanzaa stories that you can find at www.folktales.net. And a special thanks to my dear husband Jonas and amazing son for reading some of the Kwanzaa stories on this podcast show.
Let’s come to a close now.
Thanks so much for joining us at rememberinghistory.com where we are remembering history AND we’re making it. Every day. Bye for now. Harambee!!
Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.
Habari gani,
I’m Robin the host and in-house historian at rememberinghistory.com and I’m so glad that you’ve come back for this great and groundbreaking show. We’ve been doing something a bit different from our usual podcast show when we talk about different issues affecting the African American community, and discuss the great contributions of African Americans to their communities, the country and world. Today is a very special day because we are continuing with our celebration of Kwanzaa! We are already on day six of this uplifting and inspirational celebration. Today we will focus on the concept of Kuumba, which means creativity.
I’ll begin—as usual--by bidding you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very glad to have you with us and I would strongly urge you to listen to the 6 previous podcasts shows.
We learned yesterday that Nia or finding and living your purpose is founded on knowing your historical and cultural identity. And that your purpose should be a goal that contributes something great to your community or the world. It must be something larger than yourself and larger than the pursuit of money. I think of it as a “magnificent obsession.” If you haven’t heard the previous Kwanzaa podcasts, I strongly recommend that you do so. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook. Stay with us today—everyone is welcome around the Kwanzaa mat (the mkeka)—but please take time to listen to the previous shows.
Let’s prepare ourselves to begin to Kwanzaa celebration for the sixth day. Sometimes I take a deep cleansing breath before the celebration begins to quiet and focus myself. Perhaps you want to stand and do a few stretching movements. Just take a moment to get centered and ready to begin the celebration. Remember Kwanzaa IS a celebration but please also show respect for this solemn ritual.
Day 6: Kuumba (creativity)
Habari gani! Your response: Kuumba!
Let’s do it again: Habari gani! Kuumba!
Now please give me the Swahili greeting. (pause) Kuumba!
The 6th day of Kwanzaa falls on December 31st and it is an extra special day! As it is New Year’s Eve, the day is an especially festive day because it marks the last day of the calendar year.
On this special final day of the year, the home is specially decorated with traditional Kwanzaa colors of black, red and green. Special dishes are made for the family and guests. On December 31, families and communities hold a karamu which is a special feast, including readings, remembrances and a festive meal. The karamu feast may consist of traditional African dishes, as well as those featuring ingredients that Africans brought to the United States...sesame seeds, peanuts, sweet potatoes, collard greens and spicy sauces, for example. This celebration may be held at a home, church or community center.
The sixth day of Kwanzaa is Kuumba! Again, it means creativity. Everyone has a different vision of creativity so let’s ask what does creativity mean in the context of Kwanzaa?
Dr. Karenga thought of Kuumba as always doing as much as we can in the way that we can in order to leave our community more beautiful and beneficial than when we inherited it.
Kuumba follows logically from the principle of Nia. (Nia means purpose which we discussed it yesterday). Kuumba is the commitment to expressing your creativity within the context of your purpose (your magnificent obsession). It is the commitment to leave the community and your world in a better position than when you came into them.
This principle was deeply rooted in ancient Egyptian culture. Creativity was considered both an original act of the Creator (or God) and a restorative act of God. There was a spiritual and ethical commitment and obligation to constantly renew and restore the legacy of the ancestors and the great works of history.
This was considered as Ma’at, which we discussed in the first day of Kwanzaa called Umoja or unity. Each pharaoh saw his or her reign as a reaffirmation and renewal of the good, the beautiful and the right.
Creativity is viewed much differently in modern western culture, including African American culture. In that context, it is viewed as a method of personal and individual expression. Perhaps the missing element is the Nia, which links creativity to a larger purpose serving humanity. However, Kuumba is rooted in African philosophy and, therefore, is a part of African American heritage. Regaining and reconnecting with our historical and cultural identity is an essential step toward expressing our Kuumba and finding our Nia. These principles are, indeed, closely connected, both being dependent on learning and teaching African (and African American) history, culture and traditions.
For more information, return to the resources on purpose by WEB Dubois and Franz Fanon.
Now let’s prepare to light the Kwanzaa candles:
Take a moment to enjoy the beautifully lit candleholder (the kinara).
Not let’s read a story about the concept of Kuumba.
Just a short note. This story involves a *Griot (Pronounced Gree-Oh). A griot is a name for the traditional Storyteller and Historian in parts of West Africa. Let’s begin:
Anansi Writes a Song
A lion named Simba was ruler of a small kingdom called Korro. A traveling griot* came to his village to give a performance. He played the Kora and sang stories about great men and women and the deeds they'd done. He sang about things going on all across the wide world. The king and everyone around enjoyed the music very much.
When he was finished, the bard asked king Simba for a small token in exchange for his performance.
Simba went into a rage! "You dare ask me for a gift!? You should be honored to have me listen! You should give me a gift!"
Simba was so angry that he ordered his servants to give the griot fifty lashes.
The griot returned home and told his friends what happened to him at King Simba's court. They were shocked and angry to hear of the meanness of the king.
Anansi was among the friends of this griot and he decided to write a song to let everyone know how they felt about Simba.
It went like this.
Simba the Lion, king of Korro, He is fat and very flabby. Simba the Lion, king of Korro, He's a fool whose mane is shabby. Simba the Lion, king of Korro, his face is ugly, his teeth are few. Simba the Lion, king of Korro,
He wrote the song with a very catchy tune and people all over the countryside began to sing it. Women sang it while they were cleaning clothes at the river. Children sang it during their games. Men sang it while digging yams. It was heard at dances and festivals. Soon it was known all over Africa.
When the king heard the song, he sent for the griot he had mistreated and asked him, "Who has written this song about me?"
"It was Anansi who wrote the song, but everyone sings it," responded the griot.
"I will give you much money if you tell him to stop the song." Simba promised.
But the griot refused saying, " A thing once it is done cannot be undone. You did not have to have me beaten, but you did. And now you cannot undo it. Anansi did not have to write the song, but he did. Now the song is alive among the people. It cannot be taken back."
Anansi's song about Simba is still sung to this day.
Simba the Lion, king of Korro, He is fat and very flabby. Simba the Lion, king of Korro, He's a fool whose mane is shabby. Simba the Lion, king of Korro, his face is ugly, his teeth are few. Simba the Lion, king of Korro.
The End.
KUUMBA — Creativity
If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen.
Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip.
Pause and reflect on the concept of Kuumba (creativity) and how you can bring more beauty and benefit to your world in your own special or unique way. Try to think of your special gifts and how they can be used to uplift humanity.
Then blow out the candles.
This concludes Day 6 of the Kwanzaa celebration.
Again I want to thank Eshu Bumpus for providing this story about creativity. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. You might know that storytelling has strong roots in African culture as a method of teaching and transforming as well as entertainment. Eshu has a website called www.folktales.net.
Thank you for participating in Day 6 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us.
We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!
Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.
Habari gani, I’m Robin the host and in-house historian at rememberinghistory.com and I’m so glad that you’ve come back for this great and groundbreaking show. We’ve been doing something a bit different from our usual podcast show when we talk about different issues affecting the African American community, and discuss the great contributions of African Americans to their communities, the country and world. Today is a very special day because we are continuing with our celebration of Kwanzaa! We are already on day five of this uplifting and inspirational celebration. Today we will focus on the concept of Nia which means purpose.
I’ll begin by bidding you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very glad to have you with us and I would strongly urge you to listen to the 5 previous podcasts: the introduction to Kwanzaa podcast, the first day of Kwanzaa podcast (called umoja or unity), and the second day of Kwanzaa podcast (called kujichagulia or self-determination), day 3 of the Kwanzaa podcast which is called Ujima and yesterday, we did day four of Kwanzaa, which is called Ujamaa.
We learned yesterday that cooperative economics of Ujamaa) is a commitment to shared social wealth and working not only to help people that are disadvantaged or impoverished, but actually ending poverty itself. We learned that Julius Nyerere (who was the first president of Tanzania) was a strong advocate of Ujamaa or African socialism for his people and he was much beloved by them. Remember they called him Mwalimu, which is a name for a beloved and respected teacher. And you might remember that Dr. Martin Luther King fought against poverty and materialism, which he said created a sick society. He was a true radical. If you haven’t heard the previous Kwanzaa podcasts, I strongly recommend that you do so. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook. Stay with us today—everyone is welcome around the Kwanzaa mat (the mkeka)—but please take time to listen to the previous shows.
Let’s prepare ourselves to begin to Kwanzaa celebration for the fifth day. Sometimes I take a deep cleansing breath before the celebration begins but I always find some way to quiet and focus myself. Perhaps you want to stand and do a few stretching movements. Just take a moment to get centered and ready to begin the celebration. Remember Kwanzaa IS a celebration but please also show respect for this solemn ritual.
Day 4: Nia (Purpose)
Habari gani! Your response: Nia!
Let’s do it again: Habari gani! Nia!
Now please give me the Swahili greeting. (pause) Nia!
The fifth day of Kwanzaa is Nia! It means purpose. That’s a rather vague concept so let’s ask what does purpose mean in the context of Kwanzaa?
Dr. Karenga thought of Nia as building our communities together, maintaining them, and restoring them to greatness.
Nia is essentially a commitment to the collective vocation of building, developing and defending our national community, its culture and history in order to regain our historical initiative and greatness as a people. This requires an understanding that our role in human history has been and remains a significant one and that we, as an African people share in the grand human legacy that Africa has given to the world. We have the legacy of not only being the fathers and mothers of humanity but also the fathers and mothers of human civilization. It’s unacceptable that we who are the fathers and mothers of human civilization have been playing the role of cultural children of the world. The principle of Nia brings awareness to our purpse in light of our historical and cultural identity.
Inherent in this discussion of deriving purpose from our historical and cultural identity is the focus on generational responsibility. Franz Fanon (remember him from our discussion of self-determination/kujichagulia) poses this responsibility in competing terms by saying “each generation must, out of relative obscurity, discover its mission and then fulfill or betray it.
He suggests that this “mission” should be framed within the larger context of the needs, hopes and aspirations of the people. He goes further to state that each of us is morally and culturally obligated to participate in creating a context of maximum freedom and development of the people.
Finally, Nia suggests that personal and social purpose do not conflict but rather complement each other. The highest form of personal purpose is, in the final analysis, a social purpose. And a social purpose is a personal purpose that translates into a vocation and commitment which involves and benefits the collective whole AND gives fullness and mean to a person’s life in a way that individualistic and isolated pursuits cannot.
According to the Nia concept, true greatness and growth can never occur in isolation or at another’s expense. African philosophy teaches that we are first and foremost social beings who reality and relevance are root in the quality and kinds of relationships that we have with others. WEB Dubois (a scholar who wrote the Souls of Black Folk) stressed education of social contribution and rejected vulgar careerism rooted in the sole pursuit of money. This reiterates that purpose is not to simply create money markers but to cultivate men and women capable of social and human exchange on a larger and more meaningful scale, men and women of culture and social conscience, men and women of vision and values that expand the human project of freedom and development rather than diminish it.
Wow, there is a lot of relevance and reflection for African Americans! Understanding our purpose from the perspective of a historical and cultural identity requires us to KNOW our historical and cultural identity. Yet this has been denied to us since the day that we were brought to the United States. African history is not taught in elementary or high school. It is available at the college level but, by that time, African American children have already learned many myths about the continent. These myths make African American children embarrassed or ashamed of their African roots. And this disinformation is difficult to override after it is learned.
So, the African American community is challenged with teaching African history, its greatness and glory and its cultural traditions to the next generation. Because with the historical and cultural identity, finding and pursuing one’s true and higher purpose is difficult and confusing.
It is important to pursue the highest and loftiest purpose that uplifts and develops the community and world. And this need not conflict with one’s personal (or career) goals. However, this can conflict with western philosophy that focuses on the materialistic and “me-first” goals of the individual over the development of the community. Yet this philosophy remains deeply present in the African American community though it is often disparaged. But, when considered with the other communitarian principles of Kwanzaa, it shows that our fates are connected. When one African is suffering, all Africans are suffering. And when any African American is suffering, all African Americans are suffering. African Americans have shown their understanding in this principle through their courage and efforts during the slavery period, the struggle for civil rights and the Black empowerment—political and economic--movements. But the development of a purpose that is a true expression of one is based on knowing one’s historical and cultural identity. And African Americans are learning and teaching this as never before in our history. On that high note, let’s move to the next part of the Kwanzaa celebration of Nia.
But quickly let me just mention that I strongly encourage everyone to read Franz Fanon’s The Wretched of the Earth and The Souls of Black Folk by WEB Dubois. These are books to read again and again and keep in your library. Then pass them on to your children.
Now, let’s light another green candle.
We will light a lot of candles today so let me just say the order:
Take a moment to enjoy the beautiful lit candleholder (the kinara).
Not let’s read a story about the concept of Nia.
The Name of the Tree
Once there was a terrible drought in the land of the animals. A kindly king came from over the mountain and planted a special tree. He told them that this tree would bear fruit all year round in any kind of weather. All they had to do to get the fruit was to speak its name. The name of the tree was Oowungalema.
The animals thanked the kind old king and he returned to his own land, which was far over the mountain. The animals then sounded the Great Drum to call everyone for miles around.
When all were gathered at the tree, the lion asked Anansi to speak the name of the tree.
"I thought you were going to remember the name!" said Anansi.
"I don't remember the name!" said the lion, "Someone must know it!"
They asked everyone who had been there when the old king planted the tree, but not one of them could remember the name of the tree. They decided to send someone to ask the king for the name. They were all very hungry, so they decided to send someone fast. They sent the hare.
The hare ran as fast as he could through villages, across the river, through the bush, over the mountain and straight to the court of the kindly old king. The king told him, "The name of the tree is Oowungalema."
The hare ran back, repeating the name to himself as he went along. On the way home, he stopped at the river to rest and take a drink. The water was nice and cool. It felt good after all that running. The hare splashed around for a while to cool himself off, then he got out of the water and started back to the tree.
When he got back, the animals all cheered. "Now we can have the fruit! " they shouted.
Hare went up to the tree to speak the name, "Oomagamoomoo, no, oobapadoopa, Noomooogamooga"
Try as he might, the hare just couldn't remember the name.
"We have to send someone else." Lion said at last.
So the springbok was sent. She ran all the way to the king over the mountain and tried to keep the name in her head all the way home, but coming through the forest, she tripped over a root and bumped her head. The name was lost again.
Next they sent Leopard, but on the way back he started chasing a monkey who was teasing him. He forgot the name as well.
Many others tried and failed until finally, the tortoise asked if she might go. Most of the animals laughed because the tortoise is so slow.
"Give her a chance!" Anansi said, "She may succeed where the rest of us have failed."
The tortoise went to her mother and asked, "What do you do if you must remember something very important?"
Her mother told her to keep repeating it no matter what happens. So the tortoise set out on her journey. When she reached the king over the mountain, he said, "The name of the tree is Oowungalema."
Tortoise kept repeating it over and over to herself all the way home. When the monkeys teased her in the forest, she only said, " Oowungalema."
When she passed by the river and the sound of the water made her thirsty, she looked at the water and said, "Oowungalema."
And when she got near her house and her children came running to her, she only said, "Oowungalema."
Finally, the tortoise came to the tree. All the other animals were anxiously waiting. The lion spoke, "Tortoise, please speak the name of the tree."
Tortoise said, "Oowungalema."
At last, the animals were able to eat the fruit. Everyone was grateful to the tortoise who kept to her purpose where every one else had failed. The end.
If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen.
Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip.
Pause and reflect on the concept of Nia (or purpose) and what you feel is your TRUE purpose in life. Try to think of it as something that is bigger than just you, something that can move and uplift humanity.
Then blow out the candles. (pause) This concludes Day 5 of the Kwanzaa celebration.
Again I want to thank Eshu Bumpus for providing this story about collective work and responsibility. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. Eshu has a website called www.folktales.net.
Thank you for participating in Day 5 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us.
We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!
Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.
Habari gani, I’m Robin the host and in-house historian at rememberinghistory.com.
I’m so glad that you’ve come back for this great and groundbreaking show that will inspire YOU and your FAMILY with true stories, real experiences, practical lessons, cultural traditions, and fun celebrations—all inspired by African American history and culture. And today is a very special day because we are continuing with our celebration of Kwanzaa! We are already on day four of this uplifting and inspirational celebration. Today we will focus on Ujamaa.
So, I’ll bid you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very welcome but I would strongly urge you to listen to the 4 previous podcasts: the introduction to Kwanzaa podcast, the first day of Kwanzaa podcast (called umoja or unity), and the second day of Kwanzaa podcast (called kujichagulia or self-determination) and day 3 which is called Ujima.
We learned yesterday that collective work and responsibility (or Ujima) is a commitment to active and informed togetherness on matters of common interest. And we learned a powerful lesson that African freedom is indivisible, meaning that if any African anywhere is oppressed then all Africans are oppressed. If you haven’t heard the previous Kwanzaa podcasts, I strongly recommend that you do so. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook. Stay with us today—everyone is welcome around the Kwanaa mat (the mkeka)—but please take time to listen to the previous shows.
Let’s prepare ourselves to begin to Kwanzaa celebration for the fourth day. Sometimes I take a deep cleansing breath before the celebration begins but I always find some way to quiet and focus myself. Remember Kwanzaa is a celebration but please remember to show respect for the solemn ritual.
Day 4: Ujamaa (cooperative economics)
Habari gani! Your response: Ujamaa!
Let’s do it again: Habari gani! Ujamaa!
Now please give me the Swahili greeting. (pause) Ujamaa!
The fourth day of Kwanzaa is Ujamaa! It means cooperative economics. That’s a strange and curious term but what IS cooperative economics?
Dr. Karenga (remember he founded Kwanzaa) said that cooperative economics means to build our own businesses, control the economics of our own community and share in all its work and wealth.
It sounds like a complicated term but it is actually quite simple. Ujamaa (cooperative economics) is a commitment to the practice of shared social wealth and the work necessary to achieve it. Cooperative economics is built on the fundamental communal concept that social wealth belongs to the masses of people who created it and that no one should have more than his or her fair share. It is the principle and practice of shared wealth. I really like that the Kwanzaa principles are not just theoretical but require action and practical effects.
One famous African president strongly believed in Ujamaa. He was Julius Nyerere, the first president of Tanzania, following colonialism. Much loved by Tanzanians and the British, Nyerere (known to most people as Mwalimu, meaning teacher) was an African socialist who strongly believed in Ujamaa. He said, “Ujamaa is based on the assumption of human equality, on the belief that it is wrong for one person to dominate or exploit another , and on the knowledge that every individual hopes to live in a society as a free person able to lead a decent life, in conditions of peace with his or her neighbor.” Mwalimu (President Nyerere) told us that ujamaa is above all human centered, concerened foremost with the well-being, happiness and development of the human person.
Ujamaa also stresses self-reliance in the building, strengthening and control of the economics of the community. Mwalimu said that we must depend on ourselves and our own resources. Closely related to self-reliance is the respect for the dignity and obligation of work and appreciation for the value of work. Inherent in this belief is harnessing our resources and putting them to the best possible use. All of this is for the community and society at large.
A strong (though possibly not obvious) element of ujamaa is generosity. Generosity is thought to generate its own reward. An African proverb (in the book of Ani) says “small gifts return greater and what is replaced brings abundance.” And the Book of Ptah-Hoptep teaches “be generous as long as you live. What goes into the storehouse should come out. for the bread is made to be shared.”
This is an ancient African ethic of care and responsibility which forms the concept of shared wealth. This ethic is expressed in one of the earliest books—called the Book of Coming Forth by Day—which defines generosity as “one who has given bread to the hungry, water to the thirsty, clothes to the naked and a boat to those without one.” In fact, many of the ancient writings in Egypt and other parts of Africa express the ethic of responsibility and shared social wealth. In modern philosophy, the concept of shared social wealth is not simply to be generous to the poor and vulnerable but ultimately to end their poverty and vulnerability so that they too can live a decent, un-deprived and meaningful life.
As African Americans, we can also think of ways to be generous. How can we help our communities? How can we work to end poverty? What is our vision of a shared social wealth?
Volunteering and donating money are both admirable and necessary to help others. But how can we envision an end to poverty in the African American community and on a global scale? Dr. Martin Luther King, Jr., while fighting for social justice, was also working for economic justice and an end to poverty.
Most people are not familiar with Dr. King’s attack on poverty as an evil pervasive in American society. His dream of a more free and democratic America and world morphed into a nightmare owning to the persistence of racism, poverty, militarism and materialism. (These are Dr. King’s words!) This is the Radical King that was committed to looking beyond race and instead looked to concentrations of economic power and pockets of economic weakness or deprivation. So, we can think and envision a world in which poverty no longer exists rather than accept that it is simply a fact of life. Like Mwalimu (Julius Nyerere) and Dr. King, we can envision a world based on shared wealth.
For more information, refer to the book, The Radical King by Cornel West. This book shows the radical, intellectual and visionary that was Dr. Martin Luther King, Jr. Essential and eye-opening book.
Remembering Julius Nyerere in Tanzania. History, Memory, Legacy
by Marie-Aude Fouéré
If you’re interested in learning more about Julius Nyerere—and I hope that you are—this is a great introduction to this lesser known post-colonial African leader.
The Book of Going Forth by Day
Yes, it’s a real book!
Let’s end the discussion about cooperative economics and move to the next step in the Kwanzaa celebration.
It is now time to light another red candle to the right.
It is now time to hear a Kwanzaa story about cooperative economics.
If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen.
Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip.
Pause and reflect on the concept of ujamaa (cooperative economics) and how you can work to help people suffering in poverty or other disadvantages. Try to envision a world without poverty. Yes, it’s possible.
Then blow out the candles.
This concludes Day 4 of the Kwanzaa celebration.
I just want to thank Eshu Bumpus for providing this story about collective work and responsibility. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. You might know that storytelling has strong roots in African culture as a method of teaching and transforming as well as entertainment. Eshu has a website called www.folktales.net. I am so grateful that he has agreed to allow us to present his stories on this Wiki history podcast.
Thank you for participating in Day 4 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us.
We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!
Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.
Habari gani, I’m Robin the host and in-house historian at rememberinghistory.com.
I’m so glad that you’ve joined us for this great and groundbreaking show that will inspire YOU and your FAMILY with true stories, real experiences, practical lessons, cultural traditions, and fun celebrations—all inspired by African American history and culture. Remember boring stuff is NEVER allowed at the Wiki History podcast show so get ready for exciting stuff today—the third day of our Kwanzaa celebration.
So, I’ll bid you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very welcome but I would strongly urge you to listen to the 3 previous podcasts: the introductory podcast show, the first day of Kwanzaa podcast (called umoja or unity), and the second day of Kwanzaa podcast (called kujichagulia or self-determination).
We learned yesterday that self-determination (or kujichagulia) is a commitment to learning about yourself, your history and culture and the practice of your history, culture and just being you. Listening to our podcast show will help so I really recommend it. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook.
Let’s prepare ourselves to begin. Sometimes I take a deep cleansing breath before the celebration begins but I always find some way to quiet and focus myself. Remember Kwanzaa is a celebration but please remember to show respect for the ritual.
Day 3: Ujima (collective work and responsibility)
Habari gani! Your response: Ujima!
Let’s do it again: Habari gani! Ujima!
Now please give me the Swahili greeting. (pause) Ujima!
Yes, the third day of Kwanzaa is Ujima! It means collective work and responsibility. But what IS collective work and responsbility?
Dr. Karenga says that Ujima means “to build and maintain our community together and to make our Brother’s and our sister’s problems, our problems and to solve them together.”
Examining ujima (or collective work and responsibility) shows that it is a commitment to active and informed togetherness, particularly on matters of common interest. It is also recognition and respect of the fact that WITHOUT collective work and responsibility, progress is impossible and freedom unthinkable. This makes us think about a collective identity and a collective future.
Ujima, as a principle and practice, means that we accept responsibility for (collective responsibility for) our failures and setback as well as our victories and achievements. This shows that African freedom is indivisible. As long as any African is oppressed, exploited, enslaved or wounded, all African people are. Clearly, this rejects the concept of individual freedom. Instead it shows the need for humanism though not an abstract or escapism type of humanism. Ujima supports humanism that begins with commitment to and concern for other human beings.
Finally, ujima can be seen in terms of the challenge of culture and history. Labor—on the personal level and collective level—is at the center of history and culture because it is the fundamental way that we create ourselves, define ourselves, develop ourselves and confirm ourselves as people.
The challenge that we are faced with is how to restore that which was damaged or destroyed in our history and culture. And we must remember that we are each a cultural representative of our people and have no right to misrepresent them or willfully do less than is demanded of us by our history and culture.
Collective work and responsibility remains a strong mindset in the African American community. Yet it is also misunderstood, probably because of the immersion in African American culture in the broader western culture of individualism in the United States. This could also be an example of the destructive effects of slavery.
Not only did African slavery destroyed tens of millions of lives but it also destroyed great cultural achievements, created technological and cultural arrest, thereby eroding and limiting the human possibility that Africa could have offered to the world. This is often forgotten or diminished.
There have been groups within the African American community that have lived and operated under the principle of Ujima. The Black Panther Party is a prime example in its internal operations but also in its commitment to uplift the community through various different—and successful—programs. The Nation of Islam also focused and continues to focus on collective work and responsibility in the Black community. These groups and many others within the Black community have shown the strength and commitment to put the collective above the individual, knowing that the individual benefits best in this environment. Also the recognition that progress is impossible with the collective effort is taking hold and staying at the forefront of African American consciousness.
For more information, read
The Black Panther Party: Service to the People Programs.
The book discusses the different and revolutionary social programs started and operated by the Black Panther Party. Its Free Breakfast Program served as a model for national programs. Other initiatives included free clinics, grocery giveaways, school and education programs, senior programs, and legal aid programs. These programs addressed the persistent social and economic injustices in the United States. This is a great introduction to the social injustices but also shows that people, working and planning together, can make huge progress.
Let’s end the discussion about collective work and responsibility and move to the next step in the Kwanzaa celebration.
It is now time to light the green candle farthest to the right.
It is now time to hear a Kwanzaa story about collective work and responsibility.
The Great Drum
The lion sent out a message for all the animals to come to a very special meeting. Messengers went far and wide to spread the news of this meeting. As soon as the animals heard the message, they hurried right away to the council circle. It was about three weeks before they were all gathered. The lion was very disappointed. "We have got to find a way to get everyone together more quickly!" shouted the lion. Anansi had an idea. "What we need," he explained, "Is a great drum, one that can be heard all over the forest. When the great drum is sounded, everyone will know right away and come swiftly to meetings." Everyone agreed that this was a fine idea. The animals were divided into groups, each group taking on a different part in the construction of the drum. The first group cut down a large tree. The second group trimmed off all the branches. The next group hollowed out the tree. Then sculptors worked to decorate the drum. They worked hard through many days. On their way home at the end of each day, they would sing;
Life is labor, We are tired and hot, We work so hard, Because we work for our people.
Everyone worked except the monkey. While the others labored, he found a nice shady spot to hide and eat berries all day long. When they were on their way back to the village, Monkey would join them as though he had been working with them all along. Monkey sang:
Life is labor, I am tired and hot, I work so hard, Because I work for my people.
Anansi watched and knew exactly what Monkey was doing, but Anansi said nothing. When the Great Drum was finished, it had to be brought to the council circle. The problem was that the Drum was very heavy and no one wanted to carry it. It was then that Anansi spoke up. "Since no one wants to carry the Great Drum and we have all worked so hard already, I suggest that the laziest person among us carry the Drum." All the animals thought this was a good plan. Each of them looked around, trying to think who among them was laziest. Who hadn't they seen working? First one looked at Monkey, then another and soon all eyes rested on the monkey. Monkey stepped out into the center of the circle and announced, "I just want to make one thing perfectly clear. I will not carry that drum!" All the animals laughed. Anansi said, "No one mentioned your name, Monkey. All we said was that the laziest person should carry the Drum." People were wondering to themselves, who was laziest among them. But the monkey did not have to wonder. He knew very well who was laziest. He came forward and made it clear when he spoke. So it was agreed that the monkey had to carry the Great Drum to the council circle. The end.
If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen.
Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip.
Pause and reflect on the concept of ujima (collective work and responsibility) and how you can work together with others to resolve problems. Of course, this is just a suggestion. Ujima has many layers and any of them can give cause for reflection.
Then blow out the candle.
This concludes Day 3 of the Kwanzaa celebration.
I just want to thank my son Benjamin Eshu Bumpus for providing this story about collective work and responsibility. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. You might know that storytelling has strong roots in African culture as a method of teaching and transforming as well as entertainment. Eshu has a website called www.folktales.net. I am so grateful that he has agreed to allow us to present his stories on this Wiki history podcast.
Thank you for participating in Day 3 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us.
We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!
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