Brother Dr. George Washington Carver: The "Peanut" Man

Hol' up! Let me tell you people something, especially White people. no offense. just real talk, here). George Washington Carver did NOT invent friggin' peanut butter! The makers of Jif did. Look, this man wasn't a food manufacturer. He was a scientific genius, a true innovator. So, let us dispel this untruth by looking at some of his accomplishments, shall we? All of which you either use, have used or will use at some time in your life or know someone who does. Not to mention the fact that he declined an invitation to work for a salary of more than $100,000 a year (almost a million today) to continue his research on behalf of his countrymen. profiters of peanut butter, as highly vendible as it is, would NEVER DO THAT! Here we go...

 As an agricultural chemist, Carver discovered three hundred uses for peanuts and hundreds more uses for soybeans, pecans and sweet potatoes. He suggested to southern farmers to help them economically were his recipes and improvements to/for: adhesives, axle grease, bleach, buttermilk, chili sauce, fuel briquettes, ink, instant coffee, linoleum, mayonnaise, meat tenderizer, metal polish, paper, plastic, pavement, shaving cream, shoe polish, synthetic rubber, talcum powder and wood stain.and he only applied for 3 patents: cosmetics, plants, & stains.

Now, maybe it's me, but, I don't see jack shiggidy on this list about peanut butter. Do you? A. Know YOUR History; NOT HIS-story...real talk...inmymind...

John F. Kennedy once said, "Let us think of education as the means of developing our greatest abilities because, in each of us, there is a private hope and dream which, fulfilled, can be translated into benefit for everyone and greater strength of the nation." He also said, "If a free society cannot help the many who are poor, it cannot save the few who are rich." It's no wonder he's no longer here. He exercised honesty, wisdom, sensicality, & truth. 

So, what is education? Really? Is it an institution? Is it just something to do? Or is it fun-to-mental? There may be lots of answers to these questions; however, when it all boils down to it, in my mind, it is everything. To me, what you know can never be taken from you. You'll always know what you've learned, even if you don't remember everything 10 minutes from the time you learned it; it's something that YOU know. To KNOW something is to be made aware through personal observation or experience, inquiry or information. According to what is true, we learn something each & every day. Though not always new, we have learned, nonetheless.

With that being said, I'd like to delve into the issue of education in the United States. As an older, less traditional college student, I have to great privilege to offer years of what I know to a younger group. I offer what I know at every opportunity, including study habits, time management & a dedication to do my best, against the odds. Here's what I've found though, somewhere along the line, the ethics found in the essence of education has been lost. Sure, many college kids like to hang out & "kick it" but the students who know how to mix learning with pleasure seem to have fallen by the wayside. The dedication to oneself has drifted away.

Outside if the chance to earn higher pay after graduation, the only other reason that many student are attending college is because they were made to go. I think back to the images I saw on the bigscreen years ago, watching the hunger & thirst for education on young black & white faces. The protests, the sit-ins, the prayers...all engrossed a society of youth who were literally willing to give their lives just to be able to know. Today, there is no true concept of what education truly means. 

What you know can open the doors to what you do not know & thrust you into a world of many challenges, so don't be afraid to open your mind to your growth...inmymind...

“Finally, in our world and time when words of hope and change evaporate into business as usual, when peace is postponed for war, social programs put on hold, bankers bailed out and the poor erased from the agenda, Imani (Faith) offers a shield against despair, cynicism and paralyzing disappointment. Faith calls us to believe in the good we seek to create, to work for it, and to live it in our daily lives. Indeed, only in this way will we be able to repair and renew ourselves in the process and practice of repairing, rebuilding and renewing the world.”

“In the spirit of the steadfast faith of our ancestors, let us meditate on and give ever-deeper meaning in actual practice to this Kwanzaa wish of good and prayerful request of our ancestors: May we speak truth and do justice everywhere. May we always evaluate rightfully and not act in disregard of the sacred and the people. May we enter praised and leave loved everywhere we go. May our speech be wholesome and without blame or injury to others. May we reject evil and embrace joy. May we live a lifetime of peace. And may we pass in peace having done Maat and brought good in the world.”-Dr. Maulana Karanga

Heri za Kwanzaa (Happy Kwanzaa)

http://elev8.com/holidays-2011/elev8staff2/day-7-celebration-of-kwanzaa-imani-faith/

Day 6: Kuumba (Creativity) Koo-Om-Bah

PRINCIPLE 6:  CONTINUOUS IMPROVEMENT


Kwanzaa is now observed as a national holiday by countless people in homes schools and public and private institutions across the United States.  Like African American History Month, Kwanzaa is a part of the cultural fabric of America and is a special time for African Americans to celebrate the joys of family and community, to African their humanity, to take inventory of what they have accomplished, beginning with the family and extending to the national African American community, and to recommit themselves to practicing the guiding principles of family and community- the Seven Principles.
 
KUUMBA (KOO-M-BAH) CREATIVITY:  To do always as much as we can in the way we can in order to leave our family and community more beautiful and beneficial than when we inherited it.


The sixth principle of the Nguzo Saba relates to building and developing our creative potential. It involves both aesthetic and material creations. It is essential that creativity be encouraged in all aspects of African American culture. It is through new ideas that we achieve higher levels of living and a greater appreciation for life. Each family member should find creative things to do throughout the year that will enhance the family as a whole. On this day, poetry reading, songfests, dance exhibitions and the like, can aid in promoting the importance of Kuumba.


The Kuumba principle demands continuous improvement both at the personal and family level. This principle pushes families and communities, adults and youth, not to be satisfied with “just getting by”, with not being satisfied with being average or even above average. George Washington Carver, acclaimed scientist, teaches us all that: “No one has a right to come in to the world without leaving behind a distinct and legitimate reason for having passed though it.”

When celebrating this day, explain and discuss how practice of this Kwanzaa value can help you attain your highest potential.

 Proverb - To stumble is not to fall but to go forward faster.

HARAMBEE!

 http://kwanzaaguide.wordpress.com/2009/12/31/sixth-day-of-kwanzaa-kuumbacreativity/

Day 5: Nia (nee-AH) - Purpose

"To make our collective vocation the building and developing of our community in order to restore our people to their traditional greatness."

The fifth principle of the Nguzo Saba is Nia which is essentially a commitment to the collective vocation of building, developing and defending our national community, its culture and history in order to regain our historical initiative and greatness as a people. The assumption here is that our role in human history has been and remains a key one, that we as an African people share in the grand human legacy Africa has given the world. That legacy is one of having not only been the fathers and mothers of humanity, but also the fathers and mothers of human civilization, i.e., having introduced in the Nile Valley civilizations the basic disciplines of human knowledge. It is this identity which gives us an overriding cultural purpose and suggests a direction. This is what we mean when we say we who are the father's and mothers of human civilization have no business playing the cultural children of the world. The principle of Nia then makes us conscious of our purpose in light of our historical and cultural identity.


Inherent in this discussion of deriving purpose from cultural and historical identity is a necessary reference to and focus on generational responsibility. [Frantz] Fanon has posed this responsibility in competing terms. He says, "each generation must, out of relative obscurity, discover its mission, [and then] fulfill it or betray it" (48). The mission he suggests is always framed within the larger context of the needs, hopes and aspirations of the people. And each of us is morally and culturally obligated to participate in creating a context of maximum freedom and development of the people.

Finally, Nia suggests that personal and social purpose are not only non-antagonistic but complementary in the true communitarian sense of the word. In fact, it suggests that the highest form of personal purpose is in the final analysis, social purpose, i.e., personal purpose that translates itself into a vocation and commitment which involves and benefits the community. As we have noted elsewhere, such a level and quality of purpose not only benefits the collective whole, but also gives fullness and meaning to a persons life in a way individualistic and isolated pursuits cannot.

For true greatness and growth never occur in isolation and at other's expense. On the contrary, as African philosophy teaches, we are first and foremost social beings whose reality and relevance are rooted in the quality and the kinds of relations we have with each other. And a cooperative communal vocation is an excellent context and encouragement for quality social relations. Thus, [W.E.B.] Du Bois' stress on education for social contribution and rejection of vulgar careerism rooted in the lone and passionate pursuit of money is especially relevant. For again our purpose is not to simply create money markers, but to cultivate men and women capable of social and human exchange on a larger more meaningful scale, men and women of culture and social conscience, of vision and values which expand the human project of freedom and development rather than diminish and deform it.

 Practice Nia every day!

http://www.endarkenment.com/kwanzaa/nguzosaba/nia.htm

Day 4: Ujamaa (oo-JAH-mah) - Cooperative Economics

"To build our own businesses, control the economics of our own community and share in all its work and wealth."

The Fourth Principle is Ujamaa and is essentially a commitment to the practice of shared social wealth and the work necessary to achieve it. It grows out of the fundamental communal concept that social wealth belongs to the masses of people who created it and that no one should have such an unequal amount of wealth that it gives him/her the capacity to impose unequal, exploitative or oppressive relations on others. Sharing wealth is another form of communitarian exchange, i.e., sharing and cooperating in general. But it is essential because without the principle and practice of shared wealth, the social conditions for exploitation, oppression and inequality as well as deprivation and suffering are increased.


Thus, as President Julius Nyerere of Tanzania in his discussion of Ujamaa says, Ujamaa is "based on the assumption of human equality, on the belief that it is wrong for one [person] to dominate or exploit another, and on the knowledge that every individual hopes to live in a society as a free [person] able to lead a decent life, in conditions of peace with his [her] neighbor." Ujamaa, Nyerere tells us, is above all human centered - concerned foremost with the well-being, happiness and development of the human person. And the assumption is that the conditions for such well-being, happiness and development is best achieved in a context of shared social wealth.


Thus, President Nyerere states, Ujamaa rejects the idea of wealth for wealth's sake as opposed to well-being for all. And he notes that Ujamaa is "a commitment to the belief that there are more important things in life than the amassing of riches, and that if the pursuit of wealth clashes with things like human dignity and social equality, then the latter will be given priority." In the context of improving and insuring the well-being of the people, "the creation of wealth is a good thing and something we shall have to increase." But he concludes that "it will cease to be good the moment wealth ceases to serve (humans) and begins to be served by (humans)".

Ujamaa also stresses self-reliance in the building strengthening and controlling of the economics of our own community. President Nyerere has said self-reliance in Ujamaa means "first and foremost... that for our development we have to depend upon ourselves and our own resources." The assumption here is that we must seize and maintain the initiative in all that is ours, and that we must harness our resources and put them to the best possible use in the service of the community. This, he says does not mean denying all assistance from or work with others but of controlling policy and shouldering the essential responsibility for our own future.

  Closely related to this concept of self-reliance and the responsibility it requires is the respect for the dignity and obligation of work. To respect work is to appreciate its value, reject its exploitation and engage in it cooperatively for the common good of the community. Also, inherent in Ujamaa is the stress and obligation of generosity especially to the poor and vulnerable. In the Book of Ani, we are taught that generosity is its own reciprocal reward. "Small gifts return greater and what is replaced brings abundance." And in the book of Ptah-Hotep we are taught, "Be generous as long as you live. What goes into the storehouse should come out. For the bread is made to be shared." Harambee!


http://www.endarkenment.com/kwanzaa/nguzosaba/ujamaa.htm

Day 3: Ujima - Collective Work & Responsibility

Habari Gani? Ujima (collective work and responsibility) U-JI-MA - to build and maintain our community together and make our sister's and brother's problems our problems and to solve them together.

The third principle of the Nguzo Saba is a commitment to active and informed togetherness on a subject of common interest. It also recognizes the need for collective work and struggle without which progress is impossible and liberation unthinkable.

Akoma ntoaso-the Adinkra (picture) is a symbol of shared effort and obligation. Ujima focuses on African freedom as indivisible, active cooperation, and the challenge of culture and history.

Harambee!