Yesterday I posted a poem, today I'm posting the flip side of the message I was delivering.
By no means are my post directed to anyone per se just food for thought.
Anyway, timing is everything !
What perfect time,like no other than, TO BRINGING IT HOME !
This was written by a dear friend of mine.
Just wanting to share !
ENJOY !
Remembering Malcolm: Becoming and Being Ourselves
Dr. Maulana Karenga
Min. Malcolm X's unchanging challenge to us as a people and persons to
"wake up, clean up and stand up" is a constant and clarion call: to come
into and cultivate an ever-expanding consciousness of ourselves and the
world; to ground ourselves in the best of ethical thought and practice;
and to raise up and remain standing and struggling in the interest of a
good world for us as Africans and for humanity as a whole. And on this
84th anniversary of his historic birth and coming-into-being, we honor
him best by re-examining the instructive and enduring legacy he left and
by trying to integrate it meaningfully in the forward focus and thrust
of our lives.
Malcolm's message is rooted in a liberation ethics, a critical
reflection and practice of ongoing personal and social transformation
which forms and frees our strongest selves, and directs us toward the
good and expansive lives we long for and deserve. Malcolm saw in us a
great and ancient people, root and reflection of "the soul of Africa"
and obligated to accept the awesome role of struggle, history and heaven
had assigned us. He said, "I don't think that anything is more positive
than accepting who you are". And this means accepting our fundamental
role as a moral and social vanguard in this country in a still
unfinished fight and acting accordingly. Malcolm continues with a call
for a moral grounding that upholds, in the most empowering and expansive
ways, the African ethical imperative to always act in honor of the
dignity and divinity within us.
Within his third major focus, the moral challenge to stand up, Malcolm
stresses the transformative character and essentiality of practice, for
he understands that practice proves and makes possible everything.
Standing up in Malcolm's liberation ethics encompasses three basic
practices: (1) bearing witness to truth; (2) living the truth of a
recovered and reconstructed self, and (3) struggling to achieve a
context of freedom, justice and equality indispensable to realizing the
fullness of our personhood and the possibilities within us. To bear
witness to truth is to teach and uphold the good and expose and condemn
evil, to speak up in the midst of fear and silence, to refuse to go
along and get along with oppression and oppressors and to reaffirm the
right to a good life for everyone.
Malcolm's teaching on standing up, like his other teachings, is both
rooted in and reflective of his own personal recovery and
reconstruction. His experience teaches him that standing up is
essentially offering one's life and death as a "testimony of some social
value", in a word, being willing to live and die as a mirror and martyr
for liberation and securing good in the world. This morality of
self-sacrifice in the cause of a better society and world, and
humbleness about what one can do and has achieved, are at the core of
Malcolm's ethical concept of standing up.
Also, Malcolm poses standing up as constantly steering and staying clear
of things which would undermine our commitment to a rightful and
righteously good life and our capacity to contribute to the struggle to
achieve this goal. The personal battle to stay upright and committed to
the struggle for the good is for Malcolm a daily and ongoing challenge.
But he believed that even as he had been able to stand up and sustain
himself in the context of community, so can others with adequate
self-assertion and support. Offering himself as an undeniable example of
moral resurrection and rootedness, Malcolm states that having made the
commitment and passage, he can and must bear witness to its possibility
and promise. For he says, "I myself, being one who was lost and dead,
buried here in the rubbish of the West", suffering from evil and
ignorance, misled and manipulated was finally able "to stand upright. .
." and "for the first time in 400 years to see and hear." And it is
this retrieved and reconstructed capacity to hear and see from a
position internal to his culture and pointing outward towards the world
that gave him a solid sense of history and the promise of personal and
social struggle.
For Malcolm, to stand upright here has three essential meanings. First,
it is to stand in confidence and courage born of knowledge, knowledge of
oneself in the historical and cultural sense and of the possibilities
inherent in this grounding. Secondly, to stand upright is to stand in
righteousness, free from vices and rooted in virtues which elevate and
strengthen. And finally, it is to stand up courageously in practical
struggle to transform oneself and society.
This practical struggle which one is compelled to wage is essentially
for freedom, justice and human equality, a context indispensable to
human life and human flourishing. As Malcolm states, "freedom is
essential to life itself" and "to the development of the human being."
Moreover, he continues, "If we don't have freedom, we can never expect
justice and equality." For "only after we have freedom, does justice and
equality become a reality." It is this stress on the priority of human
freedom as the grounds and context for justice, equality and human
development that leads Malcolm to argue the right to achieve "freedom by
any means necessary."
Malcolm's ethical vision is rooted in a concept of the human person's
capacity for self-transformation exemplified in his personal passage
from lumpen life to a life of righteousness, responsibility and
self-conscious struggle. Thus, his fundamental lesson is his own life,
the way he turned himself around, raised up, resisted and broke the
racist restraints imposed on him and became a man among men and women
and a leader among the leaders of the world. It is this also which
grounded his faith in the masses and their capacity to create progress,
push their lives forward and lay the basis in struggle for a new world.
Like Fanon's wretched of the earth, the masses are for Malcolm, capable
of "the most drastic change," are "the most fearless" and "will stand
the longest" in the struggle for a new world and a new history of
humankind.
Finally, Malcolm reminds us, as we remember and honor him, that "a
people is like a (person). Until it realizes its own talents, takes
pride in its own history, expresses its own culture, affirms its own
selfhood, it can never fulfill itself". And it is only thru our struggle
to fully become and be ourselves and to remake society in the interest
of good in the world is this fulfillment and flourishing possible.
Dr. Maulana Karenga, Professor of Africana Studies, California State
University-Long Beach, Chair of The Organization Us, Creator of Kwanzaa,
and author of Kawaida and Questions of Life and Struggle: African
American, Pan-African and Global Issues,
For more enlightenment, visit us at :
http://thegoddessesblessinggoddesses.com
Posted By: Min.Dr.LaDonna Blaylock D.D.
Tuesday, May 19th 2009 at 8:01PM
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