Every Dec. 26 through Jan. 1, millions of Black families around the world light candles and reflect on seven principles that connect them to their African heritage and to each other. As someone who studies African American genealogy and writes about our community’s history, I have come to see Kwanzaa not just as a cultural celebration but as a practice deeply connected to the work of uncovering and honoring our family stories.
Created in 1966 by Dr. Maulana Karenga after the Watts riots, Kwanzaa emerged during a crucial moment in Black history. While civil rights leaders fought for legal equality, cultural figures like Karenga saw another need: reclaiming African American identity and heritage. Kwanzaa, which takes its name from the Swahili phrase “matunda ya kwanza,” meaning “first fruits,” draws inspiration from various African harvest festivals to create something uniquely African American.
I grew up celebrating Christmas, like many Black families do. Kwanzaa isn’t meant to replace religious holidays–it is a cultural celebration that many observe alongside existing traditions. I have celebrated Kwanzaa, but not the full seven days, and what struck me most was its intentionality. It prompts us to gather and reflect on who we are and where we come from.
The Seven Principles: A Framework for Understanding Our Past
At the core of Kwanzaa are the Nguzo Saba, seven principles celebrated over seven days. For those of us involved in genealogical research, these principles provide a meaningful framework for understanding why our work is important.
Umoja (Unity) encourages us to maintain unity within our families. When we examine our roots, we are symbolically seeking unity–connecting with our ancestors, understanding how families were torn apart by slavery, and how they reunite during Reconstruction.
Kujichagulia (Self-determination) means defining and naming ourselves. For centuries, our ancestors were labeled by enslavers, categorized by racist systems, and denied the right to tell their own stories.
Ujima (Collective Work and Responsibility) embodies the communal spirit of both African heritage and genealogical research. We support one another in overcoming obstacles. We share DNA matches and collaborate on identifying people in old photographs.
Ujamaa (Cooperative Economics) promotes supporting Black-owned businesses and strengthening economic power within our community. This also involves genealogy–supporting Black genealogists, subscribing to Black historical societies, and donating to archives that preserve African American records.
Nia (Purpose): Every enslaved ancestor we recognize by name is a person brought back into history.
Kuumba (Creativity) requires us to use our talents to improve our community. Genealogists are always creative, finding records in unexpected places and using DNA to craft compelling stories from fragments of evidence. We are innovative in how we preserve history and share it with younger generations.
Imani (Faith) asks us to trust in our people and our struggles. Genealogical research requires a strong faith that records exist, that stories can be found, and that our ancestors’ lives are worth remembering.
The Kinara: A Symbol of Ancestral Connection
One of the symbols of Kwanzaa is the kinara, the candleholder that holds seven candles–three red (symbolizing struggle), three green (symbolizing hope), and one black (symbolizing the people). The kinara represents our ancestors, the original stalk from which we all grew. The black candle is placed in the middle, with the red candles on the left and the green candles on the right. On the first night of Kwanzaa, the black candle is lit, followed by the red candle the next night, then the green candle, and so on, alternating until all the candles are lit. One of the principles that African Americans should live by is discussed.
This metaphor resonates deeply with genealogical work. Our family trees are kinaras. Each ancestor is a light that illuminates our understanding of who we are. The black candle in the center, symbolizing unity, is lit on the first night, reminding us that we are one people with a shared history.
The other basic symbols of Kwanzaa are:
The mazao, the fruits and vegetables that symbolize the roots of celebration in a harvest ceremony. Okra, black-eyed peas, yams, and watermelons represent the African diaspora. Pumpkins, squashes, sweet potatoes, and pineapples represent the New World.
The mkeka, the mat, holds the display together.
The muhindi, an ear of corn for each child in the family.
The kikombe cha umoja, the communal cup, symbolizes the unity of all peoples of African descent. Since COVID, drinking from the communal cup is no longer common. A cup for everyone may be provided.
The Zawadi are simple gifts that relate to education and cultural values. Books written by and about Black people make excellent gifts.
Food is an important part of Kwanzaa, and there is no fixed menu. It can be a potluck where everyone brings a dish from their birthplace, the country their ancestors came from, or places they’ve visited. Dishes from the diaspora, like those from Brazil, the Caribbean, Jamaica, and Africa, can also be included in the celebration.
The day after Christmas marks the start of Kwanzaa celebrations. The Kwanzaa table is set up, and the house is decorated. At sunset, family and friends gather around the table, dressed in African attire, and light a candle for Umoja.
Bringing It Together
Whether or not you celebrate Kwanzaa traditionally–with seven candles, discussions of principles, and community gatherings–it aligns perfectly with the work of genealogy and family history. Both inspire us to:
- Remember and honor those who came before
- Understand ourselves as part of a larger community
- Recognize that our individual stories are connected to collective history
- Take responsibility for preserving and passing on what we learn
- Believe that Black lives, past and present, have inherent worth and dignity
As we begin this season of reflection and celebration, I invite our readers to consider Kwanzaa’s principles in relation to their family history work. Every name you research, every document you preserve, and every story you share with younger family members embodies these principles.