Key Elements Defining a Sankofa Journey back to Our African Identity
One of our greatest psychiatrists, Franz Fanon, posits that one of the key methods of enslaving a people is to separate them from their culture, and thus, their sense of identity, and to replace it with an identity which can make a whole people servile slaves to another. We find that this method is also used by kidnappers as they apply what has come to be known as the "Stockholm Syndrome", which transforms the victim to begin to identify with the interests of the kidnapper, rather than their own, and thinking of ways to escape their captivity.
The Black Cultural Nationalist Movement of the mid 1960's began a process of what, revolutionary leader of Guinea-Bissau, Amilcar Cabral, called "Return to the Source". In other words, in order to break the chains and mental restraints imposed by enslavement and colonization, it was required for the African people engage in a process of Spiritual Transportation back to our original identity as African people engaged in the process of building the world, and not being slaves to it. This process requires silent meditation in an atmosphere where one can psychically access historical memory of who we were as a people and person, and thus, inform us of who we can become when we study our history, heritage and cultural roots. Key elements of this process is to also, on a collective level, revisit the cultural institutions which reinforced our values, vision and practice in such a way that we could remain true to the admonition of our Kemetic Ancestors, "To Bring Good into the World". Such institutions serve as reinforcing gestures and/or structures which supported our fundamental spiritual values and hopefully led to a corresponding behavior in the societal context of family, community and nation. One of the key aspects of this phenomena is that leaders had to lead by being an example of these virtues and were held to high standards as paradigm builders. Some of the essential institutional practices which we can institute and build upon in todays' African communities are:
A. Council of Elders - local, regional, national and Pan African all connected via communications and shared focus and values orientation.
B. National Rites of Passage - These should also have a Pan African character, content and curriculum, such that if a young person moves from one locale to another anywhere in the Pan African World, he/she can pick up right where they left off at their point of origin. The mentoring occurring in this structure also has the effect of providing a sense of family for orphans and children in the foster care system.
C. Queen Mother Circles - These circles can grow out of the Council of Elders or they can be independent, but their purposes should include the full integration of women into every sector of the community, and to ensure their protection from any form of abuse at work, home or on the street. Also, Queen Mothers' are leaders in establishing the social agenda and priorities for their respective communities.
D. New Born Baby Whispers - These are fairly brief statements given mostly by parents where their babies are born, which state the babies anticipated incarnation, and welcoming the child to his/her new community, and their role and responsibility in building that community to make if more beautiful than when they inherited it.
E. Naming Ceremonies - These ceremonies should occur on the 7th week of the childs' birth and is the official introduction of the child into the community, as the community commits also, to participate in the childs growth and development. Names have definitive meaning in African culture and in many cases can pre-determine that child's destiny and/or predispositions.
F. Arusi (Wedding Ceremony) - African weddings are community oriented, in that the community shares with the family to give the bride to the groom and his family for safe keeping, her growth and development, and that she continues to flourish as a part of the community and family. The Congress of African People advocates there should be no more white dress weddings, as they are Euro centric in form and content, and are based on wedding planners and vendors making huge profits. African weddings can be simple, yet elegant, and certainly with African attire can be more colorful.
G. Transition Ceremonies - Again, our transitions ceremonies should not be designed to make funery agents rich, but should be modest, yet celebratory of the departeds life experience and the lessons they left for their progeny and future generations.
NOTE: Some of these institutional structures will be added to the end of this paper as appendix.
One of our greatest psychiatrists, Franz Fanon, posits that one of the key methods of enslaving a people is to separate them from their culture, and thus, their sense of identity, and to replace it with an identity which can make a whole people servile slaves to another. We find that this method is also used by kidnappers as they apply what has come to be known as the "Stockholm Syndrome", which transforms the victim to begin to identify with the interests of the kidnapper, rather than their own, and thinking of ways to escape their captivity.
The Black Cultural Nationalist Movement of the mid 1960's began a process of what, revolutionary leader of Guinea-Bissau, Amilcar Cabral, called "Return to the Source". In other words, in order to break the chains and mental restraints imposed by enslavement and colonization, it was required for the African people engage in a process of Spiritual Transportation back to our original identity as African people engaged in the process of building the world, and not being slaves to it. This process requires silent meditation in an atmosphere where one can psychically access historical memory of who we were as a people and person, and thus, inform us of who we can become when we study our history, heritage and cultural roots. Key elements of this process is to also, on a collective level, revisit the cultural institutions which reinforced our values, vision and practice in such a way that we could remain true to the admonition of our Kemetic Ancestors, "To Bring Good into the World". Such institutions serve as reinforcing gestures and/or structures which supported our fundamental spiritual values and hopefully led to a corresponding behavior in the societal context of family, community and nation. One of the key aspects of this phenomena is that leaders had to lead by being an example of these virtues and were held to high standards as paradigm builders. Some of the essential institutional practices which we can institute and build upon in todays' African communities are:
A. Council of Elders - local, regional, national and Pan African all connected via communications and shared focus and values orientation.
B. National Rites of Passage - These should also have a Pan African character, content and curriculum, such that if a young person moves from one locale to another anywhere in the Pan African World, he/she can pick up right where they left off at their point of origin. The mentoring occurring in this structure also has the effect of providing a sense of family for orphans and children in the foster care system.
C. Queen Mother Circles - These circles can grow out of the Council of Elders or they can be independent, but their purposes should include the full integration of women into every sector of the community, and to ensure their protection from any form of abuse at work, home or on the street. Also, Queen Mothers' are leaders in establishing the social agenda and priorities for their respective communities.
D. New Born Baby Whispers - These are fairly brief statements given mostly by parents where their babies are born, which state the babies anticipated incarnation, and welcoming the child to his/her new community, and their role and responsibility in building that community to make if more beautiful than when they inherited it.
E. Naming Ceremonies - These ceremonies should occur on the 7th week of the childs' birth and is the official introduction of the child into the community, as the community commits also, to participate in the childs growth and development. Names have definitive meaning in African culture and in many cases can pre-determine that child's destiny and/or predispositions.
F. Arusi (Wedding Ceremony) - African weddings are community oriented, in that the community shares with the family to give the bride to the groom and his family for safe keeping, her growth and development, and that she continues to flourish as a part of the community and family. The Congress of African People advocates there should be no more white dress weddings, as they are Euro centric in form and content, and are based on wedding planners and vendors making huge profits. African weddings can be simple, yet elegant, and certainly with African attire can be more colorful.
G. Transition Ceremonies - Again, our transitions ceremonies should not be designed to make funery agents rich, but should be modest, yet celebratory of the departeds life experience and the lessons they left for their progeny and future generations.
NOTE: Some of these institutional structures will be added to the end of this paper as appendix.
1. Questioning every thought and behavior we've ever had, and where they are found to have a European or alien origin, that we do the necessary research to find African or African centered alternatives to them. Such thoughts and behaviors impede our social and mental progress to becoming free people. Freedom is not only freedom to, bu t freedom from want, toil, domination and the mental controls imposed on us through cultural hegemony. This mental control starts with, is defined by, and is maintained most of all by our belief in our oppressors religion, which then, infoniesorms our worldview.re
2. Religion takes advantage of our natural capacity for Spirituality, which is defined as an emotional and intense appreciation for the higher values which promote life and development. Religion is a means of social control, which requires allegiance to a set of dogmatic premises and codes, and which promotes a distorted worldview and behaviors.
3. Dedicate yourself to reading all things African, especially philosophy such as Ma'at, art, governance such as Mbongi, culture, science, history, economics, social and spiritual practices and rituals, and our relationship with nature. These will begin to open up a whole new world which not only inspires, but will encourage further study, leading to an elevation in consciousness.
4. Reinforce this new found rise in consciousness by going to cultural and community centers, lectures, classes, festivals and concerts which strengthen this new found identity. Consider Kwanzaa as not only a holiday, but as a means of informing a lifestyle change which is consistent to an African identity. Practice the Nguzo Saba (7 Principles) daily. Explore engaging in behaviors which reflect outwardly what you are experiencing internally, such as natural hair styles, wearing African or African centered fashion and clothing, decorating your dwelling with African centered designs and furnishings, etc.
5. Build or look for a support system which shares your new found consciousness, and which also, seeks to build a new social reality which houses the new you and us. New Africans for a New World.
6. One who is culturally conscious has an advantage in at least 3 Areas. They are A. Identity B. Purpose C. Direction. Identity is merely learning and knowing who you are, and knowing your history, heritage and establishing a Divine and Sacred Relationship with our Ancestors and giving them their proper reverence. Once we understand and appreciate our identity, then we grow to understand our purpose, which, in the Era of African Rebirth/Renaissance, is to build and fortify our Global Nation, with the understanding that we first collect sand where we are instead of running down the beach. The unification of the Global African Community was the dream of the Honorable Marcus Garvey, and we have it within our grasp, to realize it on his behalf, as our Revered Ancestor. Lastly, once we have established our identity and purpose, we are then prepared to move onto our direction which is to empower our people everywhere through building institutions and industries which house our aspirations as a liberated people, and allows us to control the productive processes in our communities, nation, and Pan African Community.
7. Once we determine our direction we have the responsibility to engage in practical expressions which empower ourselves, our families, and national and global communities. These expressions must contribute to personal and social empowerment through building institutions and industries such as Marcus Garvey, Madame CJ Walker, WEB DuBois, Mary McCloud Bethune, Paul Robeson and currently, Anna Marie Carter, aka The Seed Lady of Watts. We must gain control of the productive processes which affect our daily lives; Agriculture, Tele-Communications, Defense, Energy, Finance and Spirituality. We must build a National Black Assembly, a National African American Congress, and a Diaspora Commonwealth, which all are connected to the African Union. With this power our people can govern their own lives wherever they are. These are the Whispers from our Revered and Sacred Ancestors, and when we practice these tenets, we can. again step back on the stage of Human History as a Free, Proud and Productive People. Go Forth and Build for Eternity!!!
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