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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ReAfrkanization and the Reality of War. Advocates of cultural specificity emphasize the importance of our immersing ourselves in the culture of a specific ethnic group often Ashanti or Yoruba. Culture then is conceived as a terrain of struggle, wherein the capacity of the people to extricate themselves from systems of oppression is not only contingent upon victory over 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.

I should say that this was prior to the advent of the mixed-martial arts.

Kawaida Theory: An African Communitarian Philosophy

The first enables kawaixa fuller realization of and engagement with our humanity. Trivia About Kawaida Theory: When these things are in place, people naturally become warriors.

Clearly this is problematic. When we take the ideas of Kawaida and begin to look critically at the numerous, vexing issues that plague the African American community we can certainly problematize the role of maladaptive cultural responses that contribute unwittingly to this malaise.

Kawaida Theory: An African Communitarian Philosophy by Maulana Karenga

Du Bois referred to as Double Consciousness, the tragic state of being African, yet seeing oneself through the eyes of Europeans. Furthermore, many proponents of a cultural composite may draw more heavily from one particular cultural context kwwaida others, this may even be more salient in specific domains of cultural knowledge and practice, thus producing areas of specificity within a larger composite framework.

And as categories of possibilities, the Nguzo Saba, offer us a set of principles which encourage thought and practice which help define, develop and oawaida our humanity in the context of community and the world.

Norms are the standards of behavior deemed appropriate or necessary by the community. 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.


Although our overall project is broad and far-reaching, there are seven fundamental kinds of activities which serve as the hinge and hub on which the project turns. The Ginga is central to the body mechanics needed for proper power generation when striking. Thus in Capoeira, the ground is employed as an offensive space. However, if I were to theor any advice to a young African aspiring for success in life I would say that you should always walk the path of self-mastery.

Its been an honor to participate in your admirable work. There is an organicity in Capoeira that cannot be described.

This book is not yet featured on Listopia. Published February 1st by University of Sankore Press. Preview — Kawaida Theory by Maulana Karenga. It helped me to see an even greater depth of simplicity in the art or science of combat. The most fundamental difference between Western and African education is its purpose.

Ultimately I think that such a development should draw upon a cross-section of interests, entities, institutions, and individuals. I think that many of us want to gain a better understanding of the African contribution to the martial arts.

Looks like you do not have access to this content. Kawaida insists that we must see the world through African eyes. Whether this was having one group focused on continental arts and another on diasporic arts.

Maulana Karenga, are focused on the conceptualization of culture as an engine of social transformation. What is exactly the Black Survival Network indeed? Also, they derive from the historical and cultural kxwaida of African humanity.

This value system, which served as the basis of kawaida, would provide the foundation for a new African-American culture defined in terms of mythology religion ; history; social, economic, and political organization; creative production; and ethos.

The basic factors that will inevitably shape whatever replaces the growth economy are knowable. To see what your friends thought of this book, please sign up.

This allowed for me to foster a critical, and eventually an African-Centered world view. I also got introduced to Kali stick fighting and some Jeet Kune Do around this time. People who see themselves as being the quintessential ,awaida of a valued and sacred humanity work to elevate their collective condition. Re-Africanization can be thought of as a process of decolonization, wherein people of African descent seek to reconstruct their cultural practice in ways that augments the core elements of traditional culture, deconstructs the vestiges of cultural disruption, and adapts these reconceptualized cultural forms to the modern exigencies of the African world.


I have been to Belize in central America. Baraka sought to bridge the gaps between culture, politics, and economics, and by he had reinterpreted kawaida to include a socialist critique of capitalism. First, we have committed ourselves to continuing the cultural revolution initiated in the 60’s. Quite differently, the purpose of Maatian education is the protection and development of all life, society, self, and to respect and kawaidaa for others and the Earth, to show compassion and create harmonious balance and health.

And through this historic work and struggle, we feel certain that we as a people will define and understand ourselves as a people who speak truth, do justice, respect our ancestors and elders, support and challenge our children, care for theoru vulnerable, relate rightfully to the environment, struggle for what is right, honor our past, engage our present and plan for and welcome our future.

The kawaaida composite approach emphasizes the importance of us developing a new African culture though some might say a Pan-culture that embraces the best elements of traditional and classical African culture, in both its continental and diasporic forms.

Yes, I am attempting to synthesize my varied martial arts knowledge. I trained with this group for a couple of years before moving on. So for many of us the African martial arts become a rites-of-passage system, it becomes a value system, ultimately it becomes mechanism of socialization. Want to Read Currently Reading Read. In this regard, we reaffirm the central African communitarian principles kawaira shared workshared wealth and shared decision-making in an unalienated communal environment—in a word, ujamaa.

America kawauda steeped in anti-intellectualism. Second, theorg be the increasing heterogeneity of the theody martial arts scene. Though these paradigms kawaisa presented as binaries, much of the actualization of processes of Re-Africanization reflect varying degrees of both.