5 Kwanzaa Traditions

Each day of Kwanzaa represents one of the seven principles, or nguzo saba. Taken together, the seven principles make up kawaida, a Swahili term for tradition and reason. Kwanzaa celebrants are encouraged to discuss, meditate on and dedicate themselves to a different concept every day:

During the evening candlelighting (which we'll talk about in more detail on the next page), everyone in the group explains what the day's principles means to them and how they tried to apply it that day. There might be an activity based on the principle, like a project, a musical performance or a poetry reading.

There's a specific greeting for each day, too. The answer to the question "Habari gani?" (Swahili for "what's the news?") is always the name of that day's principle. So, for example, on the third day the response would be "ujima."

When Kwanzaa started, the intention was -- as a part of the kujichagulia principle of self-determination -- to keep it separate from non-African holidays. But over the years, more and more African-American families have begun celebrating Kwanzaa along with Christmas and New Year's.

Along with the seven principles of Kwanzaa come the seven symbols. This grouping of symbolic items is placed on a mat in a central area of the home and is the focal point of any Kwanzaa celebration:

There are two supplemental Kwanzaa symbols -- the Pan-African flag and a poster of the seven principles -- that can be displayed in the house but not necessarily on the mkeka.

There's plenty of food to go around on any given night of Kwanzaa, of course, but the main eating event -- and the most significant Kwanzaa celebration overall -- is the karamu feast, usually held on Dec. 31. The principle for the sixth day of Kwanzaa is kuumba (creativity), so it stands to reason that the karamu is a showcase for creativity of all kinds -- artistic, musical and poetic, as well as culinary.

Karamu feasts vary in formality, but a by-the-book event starts off with a welcoming statement (kukaribisha) and a music, dance or poetry performance. Then comes the kukumbuka, reflections offered by a man, woman and child. After that is a "reassessment and recommitment" ritual, a talk by a guest lecturer and then rejoicing (kushangilia).

The next step, the tambiko ceremony, is the central ritual of the Karamu feast. Everyone passes and drinks a libation (tambiko) from the kikombe cha umoja (unity cup). Then the oldest person in the party honors the ancestors by reciting the tamshi la tambiko (libation statement) and pouring some of the drink -- usually water, juice or wine -- to the four winds before asking for a blessing. He then pours some on the ground, to a resounding "amen" from the group. The host or hostess then takes a sip and hands it back to the elder. Then there's a drum performance (ngoma), and it's time to eat!

As part of his original intent to separate Kwanzaa from Americanized events, Dr. Karenga wanted the holiday to be overflowing with traditional African cooking. But as Kwanzaa became more mainstream, African-American dishes inevitably started creeping into the mix. And there are people of African descent all over the world, so the food isn't limited to the African continent. Any given karamu, then, could include Ethiopian, Kenyan and South African fare, along with Caribbean cuisine and Southern comfort food like mac and cheese, collard greens, fried chicken and sweet potato pie.

Finally, the host or hostess gives a farewell speech (tamshi la tutaonana), and the well-fed guests head home.

Kwanzaa celebrants spend New Year's Day as so many people do around the world -- with a day of intense focus on meditation, self-analysis and renewal. Jan. 1 is the final day of Kwanzaa, known as the Day of Meditation (siku ya taamuli), and the principle for the day is imani (faith). Dr. Karenga noted that, in the tradition of the Akan people of Ghana and the Ivory Coast, Jan. 1 can also be called a Day of Remembrance or Day of Assessment.

As in the karamu feast the night before, there is an aspect of ancestor tribute to the Day of Meditation. Celebrants are primarily called to reflect on themselves, but a central concept of Kwanzaa is that you cannot know yourself without knowing where you came from. To understand the self, you have to pay homage to your heritage and understand your role in your community.

The main task for the Day of Meditation is to contemplate the three kawaida (tradition and reason) questions and answer them honestly:

The Odu Ifa meditation is recited as an aid to this self-reflection and contemplation:Let us not engage the world hurriedly. Let us not grasp at the rope of wealth impatiently. That which should be treated with mature judgment, Let us not deal with in a state of anger. When we arrive at a cool place, Let us rest fully; Let us give continuous attention to the future; and let us give deep consideration to the consequences of things. And this because of our (eventual) passing [source: Official Kwanzaa Web Site].

And with the end of the Day of Meditation comes the end of Kwanzaa. The hope is that the renewed sense of self, heritage and community will last throughout the coming year.

Back in 1966, Dr. Karenga was adamant in his desire that Kwanzaa not go down the overcommercialized path that so many holidays have followed. Kwanzaa is about more than gifts, and he didn't want the holiday's message to be watered down by insignificant presents being given all seven nights. And while time has worn down some of his dictates (about food, for example, and Kwanzaa not being celebrated along with Christmas), his vision for gifts has stayed clear and largely unchanged.

According to Dr. Karenga, children should be the only recipients of presents (known as zawadi) during Kwanzaa. Exchanges between immediate family members are common, but it's mostly for children. And if you're giving your kids PlayStations and DVDs every night of Kwanzaa, you're missing the point. Gifts are given only on the final night, and they should have meaning.

There's always a book -- one that has cultural and historical significance, preferably -- and some sort of heritage symbol. Zawadi are one of the seven symbols of Kwanzaa, so they're displayed on the mkeka, which is yet another reason to make sure they're appropriate. A box of Legos won't look quite right sitting next to the kinara and kikombe cha umoja.

There are numerous ways to fulfill the heritage symbol part of the equation. A gift that comes from the heart (and hands) is always preferable to a store-bought one; handmade gifts are, in Dr. Karenga's words, "a wall of resistance against commercialization" [source: Official Kwanzaa Web Site]. Create a family photo album, cookbook or framed family tree. Weave a mkeka or make your own kinara. Ideally, the zawadi portion of the evening shouldn't be a big deal -- gifts are not the focal point. They're to be given out quickly and admired, and then it's on to the next activity. Gifts take a backseat after a day of introspection and meditation, and it's more important to focus on winding up the seven-day holiday and getting ready for the new year.