The Night After Christmas was published in Dear Santa Claus: Charming Holiday Stories for Boys and Girls (1901) by W.B. Conkey Company, author unattributed.
'TWAS the night after Christmas, and all through the house
Not a creature was stirring—excepting a mouse.
The stockings were flung in haste over the chair,
For hopes of St. Nicholas were no longer there.
The children were restlessly tossing in bed,
For the pie and the candy were heavy as lead;
While mamma in her kerchief, and I in my gown,
Had just made up our minds that we would not lie down,
When out on the lawn there arose such a clatter,
I sprang from my chair to see what was the matter.
Away to the window I went with a dash,
Flung open the shutter, and threw up the sash.
The moon on the breast of the new-fallen snow,
Gave the lustre of noon-day to objects below,
When what to my long anxious eyes should appear
But a horse and a sleigh, both old-fashioned and queer;
With a little old driver, so solemn and slow,
I knew at a glance it must be Dr. Brough.
I drew in my head, and was turning around,
When upstairs came the Doctor, with scarcely a sound.
He wore a thick overcoat, made long ago,
And the beard on his chin was white with the snow.
He spoke a few words, and went straight to his work;
He felt all the pulses,—then turned with a jerk,
And laying his finger aside of his nose,
With a nod of his head to the chimney he goes:—
"A spoonful of oil, ma'am, if you have it handy;
No nuts and no raisins, no pies and no candy.
These tender young stomachs cannot well digest
All the sweets that they get; toys and books are the best.
But I know my advice will not find many friends,
For the custom of Christmas the other way tends.
The fathers and mothers, and Santa Claus, too,
Are exceedingly blind. Well, a good-night to you!"
And I heard him exclaim, as he drove out of sight:
"These feastings and candies make Doctors' bills right!"
Dr. Maulana Karenga, professor and chairman of Black Studies at California State University, Long Beach, created Kwanzaa in 1966. After the Watts riots in Los Angeles, Dr. Karenga searched for ways to bring African-Americans together as a community. He founded US, a cultural organization, and started to research African “first fruit” (harvest) celebrations. Karenga combined aspects of several different harvest celebrations, such as those of the Ashanti and those of the Zulu, to form the basis of Kwanzaa.
Kwanzaa History
The name Kwanzaa is derived from the phrase “matunda ya kwanza” which means “first fruits” in Swahili. Each family celebrates Kwanzaa in its own way, but celebrations often include songs and dances, African drums, storytelling, poetry reading, and a large traditional meal. On each of the seven nights, the family gathers and a child lights one of the candles on the Kinara (candleholder), then one of the seven principles is discussed. The principles, called the Nguzo Saba (seven principles in Swahili) are values of African culture which contribute to building and reinforcing community among African-Americans. Kwanzaa also has seven basic symbols which represent values and concepts reflective of African culture. An African feast, called a Karamu, is held on December 31.
Did you know? The seven principles, or Nguzo Saba are a set of ideals created by Dr. Maulana Karenga. Each day of Kwanzaa emphasizes a different principle.
The candle-lighting ceremony each evening provides the opportunity to gather and discuss the meaning of Kwanzaa. The first night, the black candle in the center is lit (and the principle of umoja/unity is discussed). One candle is lit each evening and the appropriate principle is discussed.
Seven Principles
The seven principles, or Nguzo Saba are a set of ideals created by Dr. Maulana Karenga. Each day of Kwanzaa emphasizes a different principle.
Unity:Umoja (oo–MO–jah)
To strive for and maintain unity in the family, community, nation, and race.
Self-determination: Kujichagulia (koo–gee–cha–goo–LEE–yah)
To define ourselves, name ourselves, create for ourselves, and speak for ourselves.
Collective Work and Responsibility: Ujima (oo–GEE–mah) To build and maintain our community together and make our brother’s and sister’s problems our problems and to solve them together.
Cooperative Economics: Ujamaa (oo–JAH–mah)
To build and maintain our own stores, shops, and other businesses and to profit from them together.
Purpose: Nia (nee–YAH)
To make our collective vocation the building and developing of our community in order to restore our people to their traditional greatness.
Creativity: Kuumba (koo–OOM–bah)
To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it.
Faith: Imani (ee–MAH–nee)
To believe with all our heart in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.
Seven Symbols
The seven principles, or Nguzo Saba are a set of ideals created by Dr. Maulana Karenga. Each day of Kwanzaa emphasizes a different principle.
Mazao, the crops (fruits, nuts, and vegetables)
Symbolizes work and the basis of the holiday. It represents the historical foundation for Kwanzaa, the gathering of the people that is patterned after African harvest festivals in which joy, sharing, unity, and thanksgiving are the fruits of collective planning and work. Since the family is the basic social and economic center of every civilization, the celebration bonded family members, reaffirming their commitment and responsibility to each other. In Africa the family may have included several generations of two or more nuclear families, as well as distant relatives. Ancient Africans didn’t care how large the family was, but there was only one leader – the oldest male of the strongest group. For this reason, an entire village may have been composed of one family. The family was a limb of a tribe that shared common customs, cultural traditions, and political unity and were supposedly descended from common ancestors. The tribe lived by traditions that provided continuity and identity. Tribal laws often determined the value system, laws, and customs encompassing birth, adolescence, marriage, parenthood, maturity, and death. Through personal sacrifice and hard work, the farmers sowed seeds that brought forth new plant life to feed the people and other animals of the earth. To demonstrate their mazao, celebrants of Kwanzaa place nuts, fruit, and vegetables, representing work, on the mkeka.
Mkeka: Place Mat
The mkeka, made from straw or cloth, comes directly from Africa and expresses history, culture, and tradition. It symbolizes the historical and traditional foundation for us to stand on and build our lives because today stands on our yesterdays, just as the other symbols stand on the mkeka. In 1965, James Baldwin wrote: “For history is not merely something to be read. And it does not refer merely, or even principally, to the past. On the contrary, the great force of history comes from the facts that we carry it within us, are consciously controlled by it in many ways, and history is literally present in all that we do. It could scarcely be otherwise, since it is to history that we owe our frames of reference, our identities, and our aspirations.” During Kwanzaa, we study, recall, and reflect on our history and the role we are to play as a legacy to the future. Ancient societies made mats from straw, the dried seams of grains, sowed and reaped collectively. The weavers took the stalks and created household baskets and mats. Today, we buy mkeka that are made from Kente cloth, African mud cloth, and other textiles from various areas of the African continent. The mishumaa saba, the vibunzi, the mazao, the zawadi, the kikombe cha umoja, and the kinara are placed directly on the mkeka.
Vibunzi: Ear of Corn
The stalk of corn represents fertility and symbolizes that through the reproduction of children, the future hopes of the family are brought to life. One ear is called vibunzi, and two or more ears are called mihindi. Each ear symbolizes a child in the family, and thus one ear is placed on the mkeka for each child in the family. If there are no children in the home, two ears are still set on the mkeka because each person is responsible for the children of the community. During Kwanzaa, we take the love and nurturance that was heaped on us as children and selflessly return it to all children, especially the helpless, homeless, loveless ones in our community. Thus, the Nigerian proverb “It takes a whole village to raise a child” is realized in this symbol (vibunzi), since raising a child in Africa was a community affair, involving the tribal village, as well as the family. Good habits of respect for self and others, discipline, positive thinking, expectations, compassion, empathy, charity, and self-direction are learned in childhood from parents, from peers, and from experiences. Children are essential to Kwanzaa, for they are the future, the seed bearers that will carry cultural values and practices into the next generation. For this reason, children were cared for communally and individually within a tribal village. The biological family was ultimately responsible for raising its own children, but every person in the village was responsible for the safety and welfare of all the children.
Mishumaa Saba: The Seven Candles
Candles are ceremonial objects with two primary purposes: to re-create symbolically the sun’s power and to provide light. The celebration of fire through candle burning is not limited to one particular group or country; it occurs everywhere. Mishumaa saba are the seven candles: three red, three green, and one black. The back candle symbolizes Umoja (unity), the basis of success, and is lit on December 26. The three green candles, representing Nia, Ujima, and Imani, are placed to the right of the Umoja candle, while the three red candles, representing Kujichagulia, Ujamaa, and Kuumba, are placed to the left of it. During Kwanzaa, on candle, representing one principle, is lit each day. Then the other candles are relit to give off more light and vision. The number of candles burning also indicate the principle that is being celebrated. The illuminating fire of the candles is a basic element of the universe, and every celebration and festival includes fire in some form. Fire’s mystique, like the sun, is irresistible and can destroy or create with its mesmerizing, frightening, mystifying power.
Mishumaa saba’s symbolic colors are from the red, black, and green flag (bendara) created by Marcus Garvey. The colors also represent African gods. Red is the color of Shango, the Yoruba god of fire, thunder, and lightning, who lives in the clouds and sends down his thunderbolt whenever he is angry or offended. It also represents the struggle for self-determination and freedom by people of color. Black is the people, the earth, the source of life, representing hope, creativity, and faith and denoting messages and the opening and closing of doors. Green represents the earth that sustains our lives and provides hope, divination, employment, and the fruits of the harvest.
Kinara: The Candleholder
The kinara is the center of the Kwanzaa setting and represents the original stalk from which we came: our ancestry. The kinara can be shape – straight lines, semicircles, or spirals – as long as the seven candles are separate and distinct, like a candelabra. Kinaras are made from all kinds of materials, and many celebrants create their own from fallen branches, wood, or other natural materials. The kinara symbolizes the ancestors, who were once earth bound; understand the problems of human life; and are willing to protect their progeny from danger, evil, and mistakes. In African festivals the ancestors are remembered and honored. The mishumaa saba are placed in the kinara.
Kikombe Cha Umoja: The Unity Cup
The kikombe cha umoja is a special cup that is used to perform the libation (tambiko) ritual during the Karamu feast on the sixth day of Kwanzaa. In many African societies libation are poured for the living dead whose souls stay with the earth they tilled. The Ibo of Nigeria believe that to drink the last portion of a libation is to invite the wrath of the spirits and the ancestors; consequently, the last part of the libation belongs to the ancestors. During the Karamu feast, the kikombe cha umoja is passed to family member and guests, who drink from it to promote unity. Then, the eldest person present pours the libation (tambiko), usually water, juice, or wine, in the direction of the four winds – north, south, east, and west – to honor the ancestors. The eldest asks the gods and ancestors to share in the festivities and, in return, to bless all the people who are not at the gathering. After asking for this blessing, the elder pours the libation on the ground and the group says “Amen.” Large Kwanzaa gatherings may operate just as communion services in most churches, for which it is common for celebrants to have individual cups and to drink the libation together as a sign of unity. Several families may have a cup that is specifically for the ancestors, and everyone else has his or her own. The last few ounces of the libation are poured into the cup of the host or hostess, who sips it and then hands it to the oldest person in the group, who asks for the blessing.
Zawadi: Gifts
When we celebrate Imani on the seventh day of Kwanzaa, we give meaningful zawadi (gifts) to encourage growth, self-determination, achievement, and success. We exchange the gifts with members of our immediate family, especially the children, to promote or reward accomplishments and commitments kept, as well as with our guests. Handmade gifts are encouraged to promote self-determination, purpose, and creativity and to avoid the chaos of shopping and conspicuous consumption during the December holiday season. A family may spend the year making kinaras or may create cards, dolls, or mkekas to give to their guests. Accepting a gift implies a moral obligation to fulfill the promise of the gift; it obliges the recipient to follow the training of the host. The gift cements social relationships, allowing the receiver to share the duties and the rights of a family member. Accepting a gift makes the receiver part of the family and promotes Umoja.
Excerpted from the book: The Complete Kwanzaa Celebrating Our Cultural Harvest. Copyright 1995 by Dorothy Winbush Riley. Reprinted with permission from HarperPerennial, a division of HarperCollins Publishers, Inc. All rights reserved.
Hanukkah, (Hebrew: “Dedication”)also spelled Ḥanukka, Chanukah, or Chanukkah, also called Feast of Dedication, Festival of Lights, or Feast of the Maccabees, Jewish festival that begins on Kislev 25 (in December, according to the Gregorian calendar) and is celebrated for eight days. Hanukkah reaffirms the ideals of Judaism and commemorates in particular the rededication of the Second Temple of Jerusalem by the lighting of candles on each day of the festival. Although not mentioned in the Hebrew Scriptures, Hanukkah came to be widely celebrated and remains one of the most popular Jewish religious observances.
Hanukkah lampHanukkah lamp, silver with enamel inlays on copper alloy by Johann Adam Boller (1679–1732), German, from Frankfurt am Main, 1706–32; in the Jewish Museum, New York City.Photograph by Katie Chao. The Jewish Museum, New York City, gift of Frieda Schiff Warburg, S 563
According to I Maccabees, the celebration of Hanukkah was instituted by Judas Maccabeus in 165 bce to celebrate his victory over Antiochus IV Epiphanes, the Seleucid king who had invaded Judaea, tried to Hellenize the Jews, and desecrated the Second Temple in Jerusalem. Following his victory in a three-year struggle against Antiochus, Judas ordered the cleansing and restoration of the Temple. After it was purified, a new altar was installed and dedicated on Kislev 25. Judas then proclaimed that the dedication of the restored Temple should be celebrated every year for eight days beginning on that date. In II Maccabees the celebration is compared to the festival of Sukkoth (the Feast of Tabernacles or Feast of Booths), which the Jews were unable to celebrate because of the invasion of Antiochus. Hanukkah, therefore, emerged as a celebration of the dedication, as the word itself suggests.Advertisement
Although the traditional practice of lighting candles at Hanukkah was not established in the books of the Maccabees, the custom most likely started relatively early. The practice is enshrined in the Talmud, which describes the miracle of the oil in the Temple. According to the Talmud, when Judas Maccabeus entered the Temple, he found only a small jar of oil that had not been defiled by Antiochus. The jar contained only enough oil to burn for one day, but miraculously the oil burned for eight days until new consecrated oil could be found, establishing the precedent that the festival should last eight days. The early date for this story or at least the practice of lighting eight candles is confirmed by the debate of the 1st-century-ce scholars Hillel and Shammai. Hillel and his school taught that one candle should be lit on the first night of Hanukkah and one more each night of the festival. Shammai held that all eight candles should be lit the first night, with the number decreasing by one each night thereafter. NEXT360p720pHD1080pHDAuto (360p)About ConnatixV678About ConnatixV678
The celebration of Hanukkah includes a variety of religious and nonreligious customs. The most important of all is the lighting of the menorah, a candelabra with eight branches plus a holder for the shammash (“servant”) candle that is used to light the other eight candles. Olive oil was traditionally used for lighting the menorah, but it was replaced by candles, which are inserted in the menorah incrementally each night of the festival from right to left but are lit from left to right. A blessing is also offered while the candles are lit each night. The menorah was originally kindled outside the home, but it was brought inside in ancient times to guard against offending neighbours.
Hannukah menorahHanukkah menorah, New York, 1919; in the Jewish Museum, New York City.Graphic House/Encyclopædia Britannica, Inc.
Get unlimited access to all of Britannica’s trusted content. Subscribe TodayAdvertisement
In contemporary Israel, Hanukkah is a national holiday, and students present plays, sing holiday songs, and have parties. Schools are closed, and menorahs are displayed atop such prominent buildings as the Israeli parliament, the Knesset. A highlight of the eight-day festival is an annual relay from Modiʿin to Jerusalem. Runners carry burning torches through the streets beginning in Modiʿin. The runners continue until the final torchbearer arrives at the Western Wall, which is the last remnant of the Temple. The torchbearer hands the torch to the chief rabbi, who uses it to light the first candle of a giant menorah. The Hanukkah observance is also characterized by the daily reading of Scripture, recitation of some of the Psalms, almsgiving, and singing of a special hymn. Along with the daily prayers, thanks are offered to God for delivering the strong into the hands of the weak and the evil into the hands of the good.
Hanukkah lampHanukkah lamp from Brody, Galicia (now in Ukraine), 1787; in the Jewish Museum, New York City.Graphic House/Encyclopædia Britannica, Inc.
There are also a number of nonreligious customs associated with Hanukkah. Potato pancakes (latkes), doughnuts (sufganiyot), and other treats fried in oil, which recall the miracle of the oil, are popular. Children receive presents and gifts of money (Hanukkah gelt), which is sometimes distributed in the form of chocolate coins wrapped in gold foil. Card playing is common, and children play a game with a four-sided top called a dreidel (Hebrew sevivon). On each side of the top is a Hebrew letter, which forms the initials of the words in the phrase nes gadol haya sham, meaning “a great miracle happened there.” In modern Israel the letters of the dreidel were changed to reflect the translation “a great miracle happened here.”
In countries where Christmas rituals are widespread, some echoes of those rituals appear in Hanukkah celebrations. Some families, for example, exchange gifts or decorate their homes. The word Hanukkah in Hebrew also means “education,” and rabbis and Jewish educators try to instill in their congregants and students the notion that the holiday celebrates Jewish strengths, perseverance, and continuity.The Editors of Encyclopaedia Britannica
Mws R Writings 