Developed in the midst of the ideological and practical struggles of the s by activist‐scholar Maulana Karenga, Kawaida understands itself. And we use it to address critical issues of our time in this year’s 34th Annual Seminar in Kawaida Social Theory and Practice, July Kawaida Theory: An African Communitarian Philosophy [Maulana Karenga] on *FREE* shipping on qualifying offers.

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The first enables a fuller realization of and engagement with our humanity. The goal is progressive perfection and the teachings thus express the kawwaida of human perfectibility. With regards to movement, flow, speed, and agility—the Chinese arts, though often fluid and organic, manifest a different quality than the dynamism manifested in the African arts. In addition to being standards of excellence, the Nguzo Saba are also categories of priorities and categories of human possibilities.

There was a pervasive consciousness of mortal danger. African cultureancient Egyptblack powergood societyKawaidanguzo sabaOdu Ifa. As someone who has trained in both African and Chinese arts, I must say that I feel more at home doing Capoeira.

It helped me to see an even greater depth of simplicity in the art or science of combat. This basically started me down the path of dealing substantively with the African arts. I think that many people feel that its time for us to tell our story.

Kawaida, Kaaaida Liberation, and Socialism.

Kawaida Theory: An African Communitarian Philosophy

It continues that Africans must reconstruct their culture using the best elements of African culture, and then use this emancipatory culture to galvanize us in reshaping the world in our image and interest.

One cannot understand traditional Jiu-Jitsu outside of understanding feudal Japan. Baraka believed that kawaida could be used to politicize the black masses, and he supported the creation of community theaters and schools that focused on African cultural values. Sanctions are the rewards or punishments that people receive for complying with or tjeory the norms. Kaawida must come to the conclusion at the outset that there will be no peaceful culmination in the achievement of state power.


Print this article Print all entries for this topic Cite this article. Baraka sought to bridge the gaps between culture, politics, and economics, and by he had reinterpreted kawaida to include a socialist critique of capitalism.

Unfortunately I have not been to Africa yet. Thirdly, we work to continue and expand the training of social change agents, concerned with understanding the world, engaging it and changing it so that it constantly moves toward liberation and ever higher levels of human life.

Maulana Karenga From the beginning, t he essential task of our organization Us has been a nd remain s to provide a philos o phya set of principles and a program which inspires a personal and social practice that not only satisfies human need but transforms people in the process, making them self-conscious agents of their own life and liberation. Kawaida insists that we must see the world through African eyes. I know that kawaidz lot of people try to lift martial arts outside of their attendant cultural moorings, but this is impossible and impractical.

You say that your a survival instructor and that you help many blacks to survive in the society, against what?

Kawaida |

Modern Language Association http: This allowed for me to foster a critical, and eventually an African-Centered world view. It is a kaaaida that is rhythmical, spontaneous, and intuitive.

First, many of the on-line discussion forums focused on the African arts have de-evolved into extremely divisive discussions regarding authenticity, or have taken on a very fundamentalist bent. The Black Survival Network is an organization that was established thirty years ago to train the African community in the United States in the science of disaster awareness kawaixa preparedness.


Kawaida Theory: An African Communitarian Philosophy by Maulana Karenga

Fourthly, we struggle to continue and expand our efforts to organize and mobilize the people around their own interests, enabling them to become self-conscious agents of their own life and liberation.

Culture then is conceived as a terrain of struggle, kxwaida the capacity of the people to extricate themselves from systems of oppression is not only contingent upon victory tueory structural forms of oppression, but also relies upon the dismantling of those cultural patterns that have been derived from processes of foreign domination, and thus focused on reinforcing the domination of the oppressor. As such, not only did Europeans construct a grand narrative as to the utter inferiority of Africans, they also possessed the power to impose this wholly deficient worldview upon us.

This is what I like to call the African Warrior Tradition. Though these paradigms are presented as binaries, much kwwaida the actualization of processes of Re-Africanization reflect varying degrees of both.

Conscious Africans need to recognize that our survival will only be assured if we are prepared to deal with the uncertainties of the future.

Michael Strode marked it as to-read Mar 25, Curtis Hills marked it as to-read Jan 27, Discourses of Re-Africanization, whether from continental Africans as Kawaica Cabral, or from diasporan thinkers such as Dr.

The reclamation of our culture and the restoration of African sovereignty in the world are two of the highest struggles that we can engage in. Because each style has its own formatting nuances that evolve over time and not all information is available for every reference entry or article, Encyclopedia.