Beliefnet: Why celebrate Kwanzaa in December among the religious holidays that are celebrated in the same month? Do you feel it might add to the misconception that Kwanzaa should be celebrated in place of Christmas or other December holidays?
Maulana Karenga: The first reason for the choice of date of Kwanzaa was for cultural authenticity. A central model for Kwanzaa is umkhosi or the Zulu first-fruit celebration which is seven days and is celebrated about this time. Other first-fruit celebrations were celebrated at the end of the old year and the beginning of the New Year such as Pert-em-Min of ancient Egypt. So Kwanzaa's model is older than Christmas and Hanukkah and thus does not borrow from them or seek to imitate them in the or manner.
People may celebrate either or all of the year-end holidays. And it makes little sense to attribute Kwanzaa's date of celebration to misconceptions about its replacing Christmas or Hanukkah when it is simply following a pre-established season for African first-fruit celebrations which precede both Hanukkah and Christmas. Moreover, Kwanzaa is a cultural holiday not a religious one. And it builds on African commonality, not on the religious, political and other choices we make which often separate us and cause us to focus on difference rather than similarity. In the final analysis, it all depends on personal choice; people choose holidays to celebrate, religions to practice and philosophies to follow. We do not show proper respect for diversity if we blame personal choice and change on one holiday or another.
Beliefnet: While many of us know that Kwanzaa is drawn from ancient African culture and tradition, how much of it comes from African religions? Lately it has been connected more closely to religion by many observers.
Maulana Karenga: Kwanzaa does not come from African religions, it comes from African culture. But no serious student of African culture - ancient or modern, continental or diasporan - can deny that African spirituality pervades African life.
Also, as a celebration of family, community and culture, Kwanzaa is a time of ingathering of the people to reaffirm the bonds between them; a time of special reverence for the Creator, in thanks and respect for the blessings, bountifulness and beauty of creation; a time of commemoration of the past in pursuit of its lessons and in honor of its models of excellence, our ancestors; a time of recommitment to our highest cultural ideals in our ongoing efforts to be the best of what it means to be both African and human in the fullest sense; and a time for the celebration of the Good, the good of life and indeed, of existence, the good of the awesome and the ordinary, in a word, the good of the divine, the social and the natural. Who would find fault with these ethical practices?
Finally, Kwanzaa brings a cultural message which speaks to the best of what it means to be both African and human in its stress on four pillars of African ethics: the dignity and rights of the human person, the well-being and flourishing of family and community, the integrity and value of the environment, and the reciprocal solidarity and cooperation for mutual benefit of humanity. All these above emphases are ethical and at one level spiritual, but belong to no particular religion. And it is their inclusive character that allows people of good will to embrace them as essential elements of common ground for the common good.