“Kawaida is both a philosophy and practice. The interrelatedness and close interaction of philosophy and practice in Kawaida can be seen in one way by defining Kawaida as both a philosophy of practice and a practice of philosophy. It is a philosophy of practice in that it is critical and systematic thought about engaging the world, acting in it and on it. And it is a practice of philosophy in that it is a practice rooted in and reflective of a certain philosophy, that is to say, a certain worldview and value system. It is also a practice of philosophy in that it is the practice of critical and systematic thinking about the world, both as it was and is and how it could become.

Kawaida, then, is a philosophy of life in the fullest sense, a way both to think about the world and to approach it. This particular way of thought and practice is defined as Afrocentric. And by Afrocentricity or African-centeredness, we mean a quality of thought and practice or a methodology rooted in the cultural image and human interest of African people. Rootedness in the cultural image of African people means based in and on the cultural views, values, representations and practice of African people. This position assumes shared orientations of African cultures and peoples. Among these are: (1) profound spiritual and ethical orientation (2) the centrality of community; (3) the sociality of self; (4) veneration of ancestors; (5) respect for tradition; (6) harmony with nature, and; (7) the unity of being. This does not mean all African persons share all of these in the same measure or number. It only suggests a generalized orientation in the same way one understands this when speaking of Native American, Latino, Asian or European cultures as wholes.

To say that an Afrocentric approach to the world is defined also by its rootedness in the human interests of African people is to say that it is based in common moral claims and grounding we share with other humans which represent the best of what it means to be both African and human in the fullest sense. This position assumes that the best of African culture is and must be reflective of its highest moral and spiritual views and values and that these views and values can be justified by the most stringent moral reasoning in the court and community of humanity.”

-Dr. Maulana Karenga