IMAGES OF AFRICAN SISTERHOOD: Initiation and Rites of Passage to Womanhood by Nsenga Warfield-CoppockOther Books or Resources by This Author With Moore, M., Gilyard, G., King McCreary, K. (1987) New York: STARS Press. (1990) Washington, D.C: Baobab Associates, Inc. ‘The rites of passage movement: A. resurgence of Aftican-Centered practices for socializing African American youth. The Jo Nei cation, 61 (4), Fall, 1992. A i lications, V: Advances i i With B.A. Coppock (1592), Washington, D.C.: Baobab Associates With A. Harvey (1989) Commission for Racial Justice of the United Church of Christ. The rites of passage: Extending education into the African-Americat community. In M. J. Shujaa (Ed.), Too m li li ni: ‘paradox of Bl ck life in white societics. (1994). Trenton, N.J.: African World Press. Female Socizlization: ‘The rites of passage. In L. Rodgers-Rose (Eé.) The Black Woman. Revision in Press. Sage Publications. Approaches to Resiliency: An African-Centered Perspective. Proceedings of conference emitled,"Fostering Spiritual Growth Among At-Risk Youth: Multi-Cultural Perspectives,” Department of Religious Education, Boys Town, Nebraska, February, 1993,nih! ¥ Aa} "y oa Ce OF AFRICAN SISTERHOOD: 1 Snitiation and Rites of Passage to Womanhood by Nsenga Warfield-Coppock Baobab Associates, Inc. Washington, D. 1994Copyright © 1994 by Nsenga Warfield-Coppock. Published by: Baobab Associates, Inc 7614 16th Street NW. Washington, D.C. 30612 ALL RIGHTS RESERVED. No part of this book may be reproduced in any form or means without permission in writing from the publisher except in the case of appendix forms, ‘worksheets or instruments, Cover design and chapter art work by Afia Nyon Akoto, ‘Front and back cover design Copyright © 1994 by Afia Akoto. All rights reserved. ISBN: 0-9625647-4.5 Library of Congress Catalog Number Printings: First Printing July, 1994 Grateful acknowicdgement is made for the following: Excerpt ftom Afrikan Woman: The Original Guardian Angel by Ishakamusa Bereshango, Copyright © 1989 by I, Barashango. Permission to reprin: from IV Dynasty Publishing Co, Excerps from Restoring the Queen by Lanini Mataka, Copyright © 1994 by Lanini Mataka, Permission co reprint from Black Classics Press, Excerpts from The book of life by Haki R, Madhubuti. Copyright © 1973 by Broadside Press Excerpt from Tapping the Power Within: A Path to Self-Empowerment for Black Women by 1 ‘Vanzant. Copyright © 1992 by 1. Vanzant, Permission to reprint from Harlem River Press, Excerpts from The Healers: An Historical Novel. by AK Armah. Copyright © 1978 by A.K. Armah., Permission 10 reprint from Heinemann Educational Books. Excerpts from Women leaders in African history by David Sweetman. Copyright © 1984 by David Sweetman, Permission to reprint from Heinemann Educational Books, London. Excerpt from "The Black woman and family roles” by C.A. MeCray. In La Francis Rodgers- Rose (E3,) The Black Woman... Copyright © 1980 by Sage Press. Excerpt from The Black Woman edited by L. Rodgers-Rose. Copyright © 1980 by Sage Press. Excerpt from The Isis Papers: The Keys to the Colors by Frances Cress Welsing. Copyright © 1001 by Frances Cress Welsing. Permission to reprint from Third World Press. Excerpt from Nisa: The Life and Words of a !Kung Woman by Majorie Shostak. Copyright © 1981 by Majorie Shostak. Permission from Harvard University Press Excerpt from Rensberger, B. (Jan. 13, 1987). All family trees lead to "Eve, an Aftican, scientist conclade. Copyright © 1987 by The Washington Post Excerpts from Radiance From the Waters: Ideals of Feminine Beauty in Mende Art by Sylvia A. Boone. Copyright © 1986 by S.A. Boone. Permission to reprint from Yale University Press, Excerpt from printed poster "Our women keep the skies from falling” by Kalamu ya Salaam, Copynight © 1982 by AHIDIANA, P.O. Box 3472, New Orleans, LA. 70177Table of Contents About the Cover *** Dedication *** Acknowledgements How to Use the Text Introduction Foreword La Francis Rodgers-Rose International Black Women's Congress Page(s) Chapter 1 Womanhood Collectives and Sisterhood 1 Chapter Goals Introduction 3 Sisterhood and Women's Collectives 4 The Global Mission: Initiation of Warrior-Healers 6 Personal Strengths, Passages and Challenges 9 1 1 1 1 Group Strengths and Challenges 2 Ritual, Ceremony, Initiation and Sisterhood 4 Conclusions 7 Resources: Selected Reading for Adult Female Preparation 17 Chapter 2 Concepts of African Womanhood 21 Chapter Goals 23 Introduction 23 Anthropological and Physiological Uniqueness 23 Global Contributions of African Women 26 Roles of African Women 27 African Women as Warriors 30 African Socialization Patterns 34 African American Socialization Patterns 36 Resources: Reference and Research Materials 38 Chapter 3. African Womanhood Challenges 39 Chapter Goals 41 Introduction 41 World Wide Oppression 42 Cultural World Views of Womanhood 45 African American Female Youth At Risk 48 Resources: Reference and Research Materials 49 Chapter 4 Initiation of the African Woman 53 Chapter Goals 55 Introduction 55 Training Concepts for African Womanhood 55 Core Curriculum for Womanhood Training 56 Auniliary Curriculum 58 Expected Outcome from Training in African Womanhood 59 Resources Selected Reading for Female Initiates 62 Selected Visual Arts/Movies/Videos Selected Media Selected Role Models Appendices: Assessment Scales 63 Bibliography 73Foreword When You Re-educate a Woman, ‘You Rescue a Nation From the dawn of human history, one of the cariet social insintions has been Aftican rites of passage, From all indications, Afticans had rites of passage that predate Kent (Eevno" Wes ‘yar ofthe ries of passage of young boys in Kemet. On the ancient carvings and ptvcings oe ‘S55 Young bovs before going trough the rites ceremony withthe head clean shaven eater he ‘ne Jock of hair on one side, indicating that the boy has not yet gone trough tre noc ‘aining, Both boys and girls participated in taining for adultheon UF fReghtors Anew the imponance of raising knowledgeable chilten who treated people ight and lived by the principle of Maat. A just society can only exist if childien ae toecey oat Justice. Our ancestors Imew that children grow up to hesome aduls, who becams menien acy Tathers, They knew that the socialization of children could not be left to channs tek len; tobe a wife: how handle reatonshpe: why kit ern Ger and what is appropriate Behavior for a woman, Mos iporseh ae Cee wil rol that the: women ply inh lien oa a ey ‘ions hi ear ot a ek ser an pariah pen tha area pat of the same nes of paige Cree, IPs Mhowswont=n whe ese a 3c) have sed Tn Gough and Pepe you through seen and uns ore This, we have the tie esene of Arran womanhond and csteheed Se Your sister Is your hairdresser, you necd mo rene Although subjected to the holocaust of enslavement, our ancestors had the compulsion to continue Tes of Passage uaining. They reconstructed it in the swamp land of Florida, te tees eae of Nonh Carolina, in th rice paddies of South Carolina, among the sugarcane in cate soaks Bs imia forest of Brazil. As we stand on the verge of & new millennium, Necnga Warns ‘Coppock has produced a work to ensure the perpetuation ofthis sacred oncn Warfield Kells us that adult women must be trained. So many women never had artes ‘oF passage as they moved fron culkual history ofthe tozaise a child” Many Black women, who grew op the South with grandparents or older aunts acd!uncles as a great deal of other women did prior to 1960. ‘They did not experience the African American culture of the South. They were no: raised with grandmothers who believed so much in the proverb, "Cleanliness is next to godliness,” that they would sweep the dirt in the yard. Not being around the elders, they do not know the sacredness of the elders nor the power of the ~ ancestors. When we no longer call the ancestors’ names, they die, and we as & die. Nsenga Warficld-Coppock has given us a book that will help us get back to ourselves, get back to our ancestors. She says, "Ancestral wisdom unraveled, revived and resurrected will promote the reclamation and reascension of our people. Developing sisterhood circles and women's collectives are crucial keys to this resurrection.” She has given us the materials we need to develop our own adult rites of passage circles. She has supplied us with the process and showed us how to organize support circles. Black women will not be able to train those young girls coming behind us if we have not had our own rites of passage waining, We thank her for all the work she has done on rites of passage for girls of Aftican ancestry, and now we thank her for the first ever book on rites of passage training for adult women of African ancestry. We thank her for ‘making it possible for us to Sankofa--to go back and fetch that which we left behind. Ashe! Ashe! La Francis Rodgers-Rose, Ph.D. President and Founder International Black Women's Congress Newark, New Jersey GR SS ae SANKOFA: REACHING BACK TO GO FORWARD SUCCESSFULLYIntroduction "When you educate a female you educate a nation” If you are a woman of African descen., bor in America, and over 25 years of age, you probabl missed a formal mite of passage to womanhood, Its not too late, This tex: isan opportaity 1 Jam some ofthe basics of what is expected and provided inthe intietion process. Purthermon one can use the information in this tex to structure res of passage for women and for thos younger than ourselves. You may ask-Why bother fo do afte for yourself” We submit th, ‘womanhood is 2 sacred ideal fora people who understand thatthe survival of their people | brought through the women of their nation, We must fst personally ascend if we expect to cart ‘ot the mission of raising the nex: generations and provide them withthe sacred knowledge of Od ancestors. ‘This i Our sacred responsibility ‘There ae over 2 million African American adolescent sls in the United States. Twenty percen of our daughters drop out of high school before receiving thei high school diploma, One in fo of our daughters who star college do not complete their four year degree. Many quit high schoo for college dv to unplanned pregnancies, Our daughters are more likely to die in childbirth, lose ‘heir abies, be victims of rape, robbery, assault or marder than their counterpart in this county or in many foreign nations where standards of living are much lower. The number one cause f ‘eath of our teenage girls is homicide, except in New York City and Newark, where tts AIDS, (ur daughters are the most likely 10 die a the hands of Someone who has cared for them inthe pas More than 50% ofthe joveniles now incarcerated are African American females. The ment) and spiritual healtn of our daughters is at an all ime low with twice the depression, anxiety and Suicide of 10 years ago. Our girls are mast afraid for their lives and those of their family and frends. Our daughters eam the lowest median wages of any group, yet many are raising a new ‘seneration of chikien, many in female headed single households, Our daughters need us now. We must stop the death and destruction of our children and ‘andchildren. Individually and collectively we can make a difference inthe lives of our gils by Droviding them with the best possible transition ro womanhood —- their second rte of passage. All Uther peoples of the world give their offspring a world view that is consistent with their groups survival. All other peoples ofthe world train their children to carry on the rations, customs, beliefs of their family and community. All other peoples of the world firosly protect and "unconditionally love their offspring. We, as African Americans, must atleast be able to do the Same for our daughters and our sons. Initiation andthe rites of passage are our traditional methods to maintain our values and socialize our young people. We must help our girls become positive African American women keeping in our minds and bears te following definition and goa: ‘An Afriean Woman “olds dear her family and community values (above those of the individual) “knows and understands her place in the family history and history of Afsican people “sarves to maintain our mission as guardian of our community’s Values ‘eanscends the male-oriented and eurocentic values and taps ‘carries herself with integrity, humility. discipline, compassion and spiritual ove ‘strives for maxima] development of whatever talents, potentials and capabilites she has in the interest of self. group and communal advancement ‘supports and facilitates persoeal achievement i Obs “acceprs the challenge of personal courage *accepis responsitility for her mistakes and forgives others fr theirs ‘rusts respects and cherishes the elde's and her own feminine values and wisdom “develop herself spniually and recognizes her spiritual mate ‘prepares herself to bring fort children wino will be the carers of generational tmuths and achieve cultural sovereignty recognizes the importance of her sisters inher life“views children as the precious and ieplaceable gifts they are, according them rights, discipline, love, support, nurturing, guidance, protection and encouragement, for their full/complete development ‘seeks to become a helpmate to African men in general and to her mate in particular “accepts the continuous challenge and essential task of womanhood to heal cure/love ourselves and our people “develop an individual and unique identity which is both separate and similar to her group “exhibits and models the essence of the feminine nature showing unconditional love for her family, her sisters and her people. ~My own personal experience of initiation into a society of African women has been so powerful and beneficial that I wish to share it with all my sisters. So I offer this small contribution in text form as a primer for the reclamation, restoration and respiritualizing people of African descent. In the following poem Brother Kalamu ya ») makes a contemporary restatement of the traditional African HOWE GbOve) os he apenas of women, OUR WOMEN KEEP OUR SKIES FROM FALLING ‘our women keep our skies from falling ‘our days from dying our nights from crying canying deep within themselves the sacred sun loves of African-american lives ‘embers which fire black generations are securely embedded betwixt broad baobabian hips and gleam sparkling forth from deep lakes of blue/black brown dark ebony eyes their song is healing song, and calling song, and culture song, and though no one can stop the rain ‘our women keep our skies from falling ‘Let us meet the challenge of preparing ourselves as interested women, inspiring our daughters, then collectively reclaim our inviolable Position in our families, communities and the world. Medasi July 10, 1994 Nsenga Warfield-Coppock * Sowo, a water deity and goddess, the classical Sande Society (the women’s secret society found largely in Sierra Leone) mask. The only mask wom by African women is the model of beauty and nobility.Chapter 1 Womanhood Collectives and Sisterhood Sisterhood and Wi The Giobal Mission: Init Personal Strengths, Passages and Challenges Group Strengt Challenges Ritual, Ceremony, "Initiation and Sisterhood Resources SYMBOLS: THE PYRAMID AND THE ANKE. The pyramid symbolizes the most ancient of societies -- Kemet (Egypt), Where the transition to the spiritual world was a part of life, . ‘The ankh, the ancient Kemet symbol of life. These symbols together are representative of African People's unique spiritual life. Initiation, or "becoming more God-like,” has its origins in the complex ancient Mystery Systems established for the priests of Kemet.Chapter 1 Womanhood Collectives and Sisterhood “The woman who uses her sister as her hairdresser, needs no mirror" Chapter Goals FE: _Increase our knowledge and understanding of the purpose and need for initiation, sisterhood and womanhood collectives among females of African descent (2. Identify the causes and cures of African peoples’ global mission and how it relates to the development of initiated warrior-healers. 1-3. Identify our personal strengths, life passages and our challenges. \L-4, Identify our group strengths, our challenges and goals as African women. 1A. __ Increase our knowledge and skills in the use of rituals and ceremonies for initiation preparation and the strengthening of sisterhood bonds. Introduction Ancestral wisdom unraveled, rezraced, revived, and resurrected will promote the reclamation and Teascension of our people. Developing sisterhood circles and women’s collectives is a crucial key this tesurrection. As African descent women we should seek initiation into sisterhood circles that will keep us sable elder years. We must reinstinute our aditional networks and support systems to reclaim and restore African principles and values African women's knowledge and-sirength, traditionally, came through her relationships with her of-female peers and the secret society of women. ‘According to anthropologist Hsu (1970) all ethnic groups have a primary (or preferred) kinship relationship. Lineage, economics and even political leadership seems to emerge from this key ation. For people of European descent the primary relationship is the husband-wife with patrilineal, a nuclear kinship pattem, and President/First Lady political model. For Asian people the pritnary relationship is father-son, patrilineal, extended family with power passing from father to son. The people of Indian/Moslem ancestry value the mother-son relationship. A prime ‘example was the political leadership that passed from Indira Ghandi to her son, Among Africans the gender-peer relationship is primary and the most end yout ‘he persons fe ume. Males and females are iiateg with their gender peers by theis gender ‘elders. Therefore, the gender collectives and peer circles are the basis of our identity and ‘association with the outside world, For persons of African descent, brotherhoods and sisterhoods are from whence our power, strength and support both emanate and are sustained. > Sisterhood is the most imponant of African women's relationships The secret societies or collectives are the dwelling of women. We enter them as girls and emerge from them as women, ‘They are where we tum or retum when in need of solace, reaffirmation and comfor. All the peoples of the globe have suarld views, beliefs, customs and traditional behaviors which are typically adopted within the society's parameters. As Europeans travelled the world they have attempted, with varying degrees of success, 19 replace, influsnce or change the values of the Indigenous people with their own values religions and customs which they considered superior 'Ystrican s waditional kinship structure, the unity of gender peers, have supported the infrastructure / of extended families, communities and the people as a whole. However many ARIcanS many Africans, on the { continent and abroad have embraced belisfs and values of their colonizer or oppressor. Som'e/(1994) suggests that four knowedge ofthe West and its values causes us to fore ur ot wedge then we rust abandon the ways and knowisdge ofthe West This accommodations é ms coptinued the meal dis-uniy or disease. Ancestral insight ino tadion, ft , shall bea EMOTE one makes atthe time of preparation for inition. This chapter it | designed to assist in the personal and group reconnection process needed to begin our people's grsson of ascension and IDEN x sisterhood and Women's Collectives ‘The major design to this book and specifically of this chapter willbe outlined here to provide a clear picture ofthe joumey we ae suggesting to mec! the stated plan of personal group and youth ‘evelopment and ascension of Aiscan people. > Psssonal Growah and Development I growth and development begins with the individual. The danger ofthis focus is tha it can AS aon el done never mares the sles eel, or te erctontoaly, ‘ented person the lifelong focus on individualism is sufficient for one who stays in the European ndvidsalistesovety or commnky. Deelopet for Aticans rau: te flan of > petal and gioap benno, in ty event peswondl groweh can begin wih he lowing Se eating releva materials” + Meditation and prayer = Keeping a joumal oF yourjoumey = + Wain + Slfassesament, efecsion and inrospostion-“ ‘Planning one's path with the skills, eucation and raining thar wil be needed Personal Growth messed process + Emig weneios eis * Bote "sacs + Creaerinulseeremenies= Balanced with Advancing the Collsve: 7 * ‘Convening a group of like-minded sisters/core organizing group “ + Organizing tasks mission, goals, proces, ass. subconatees cc. (See Group Dey,)Y * Gite Aftican cenered form, press end roles (Se Group Formation, this pie — Vv shh“ Establishing a Women's Collective“ Provide sisterhood for iniiates ofall age-peer groups“ ‘Work collecively to enhance personal and group development“ Provide Rites of Passage for al ages and stages: conception, bi, pabery, young adult» ‘marnage, mature adult, eldership, transition, ancestor = * Continue to educate and draw community members ino te positive activities, valbes adv lifesyle Y Women's Sear Society ‘The ulimate goal is the recreation ofthe traditional secret societies with contemporary meaning and mission. ‘The membership will include the milions of African descent women providing balance and ancestral knowledge in their communities. While continuing nites, sntiations as in the activities above there wil be the creation of cadres of WariorTledlers The secret society will bbe made up of iutiated women on their personal path contributing toward the Global Mission. Jee Si "Women's Collective and Rites Mode! below),Sisterhood, Women's Collective and Rites Model Women's Secret Society —~ Continuing Rites and Initiations creating cadres of Warrior-Hlealers— Made up of initiated women on their personal path — contributing toward the Global Mission — Women's Collective Sisterhood Initiates from Age-Peer Groups ‘working collectively 10 enhance personal and group development Provide Rites of Passage forall ages and stages (Conception, birth, puberty, young adult, marriage, ‘mature adult, eldership, transition, ancestor) Personal Development ‘sisterhood process ~*bonding in age-pecr groups *exploring womanhood issues ereaterinuals/oeremonies Group Development ‘convening a group of like-minded sisters/core organizing group “organizing tasks: mission, goals, etc ‘create African centered form, roles Individual Development “reading relevant materials *meditation and prayer ‘keeping a joumal of your joumey Lt Level writing — self assessment, reflection and introspection w the by ing upw: le ‘The first level of Individual Development is one where eurocentric persons remain. ie second level requires continued Personal Development within the context of your group and simultaneously working collectively to create-a group (Group Development) that will heneBt more ~and more sisters. ~The next two levels expect to grow in a balanced unison with like Men's Collectives since all of the activities, poals and suppons are focused on the development of 7 A3 the Women's Collective becomes stable it will expand to include more females of all ages. providing the rituals around the life cyele offering suppor and protection forall ofits mere *Women's Secret Soci iy grows from the energy of the Women's Collective with coritinuing ‘uuals and levels of initiation. The Secret Society will uliimately place women in positions of power creating humanistic systems, as well as developing cadres of Warrior Healers able tO Contribute to the global mission of UNTTY 3‘The Global Mission: Initiation of Warrior-Healers ceeme aay io womantood one ofthe most imponant segments of developments prea colightenment or awakening. Women have becn known, shoe antauby, wo hold i so See Geko ea aeree ae ree anne Fe chniques of herbs and foods that wt ‘and IT g00, maple °F health The lessons and medicines: lad : le in or xs tis WER passed down from mother to daughter or within bese son wo Ga ay sa ea (is of pase) OF cue, tere ave say been some women (and mes) in Our ommantaes ‘Bite ones © healers have offered assistance and comfor to individuals and fe commer soe al andlor sprima was beyond the basic capshites wo, spiritually gifted, enlightened or a higher spiritual plane is often described at "oF "access 10 the Persons, who art te likewise described as having the ability "sex" 6 1o the spirinual world. Even in our commercial Ghanaian writer Armah provides us with remarkable insight in his novel, The Healers. This Aare CTMES ison of African peoples’ deadiegiiness/suniiz) The cae Eee peor ‘otldwide is UNITY. It isthe healers job to provide the Might uns ou diswase orne oe ‘hetefore the est healers are those wih sight” and “hearing” beyond the average wees reparation of healers (Arreah, 1978) i deseribed inthe following ays «cl tbe mvere there are so many signs. few we undestand the Ata» farmers know wht clouds mean abd fishemmen undemand teseee. But ‘Goes onto describe this concept of sight and higher values for healers as a result oftheir ‘ature, taining and inition inthe following way’ After his raining the healer walks through the samme world every person walks dhrough, But he Sees signs others don't see, He hears sounds odes don't hear... The healer ams the meaning ofthe river's sound, of the soun vale on sings : i au) i hedler would rather see and hear and understand es hare Most peopl would rather have power over men hah soc and Reg Oe Rec devors himself o inspiration. He als ives againa masipalinan (Ane na pp. 80-83) of entre Communities or societies, These revelations are pertinent t0 sisterhood on ary eed ‘alning as they can serve asa basis for healing an oppressed people, as individuals aad wenofers se iy it ta pr a) ae {Maniplaton| ia das, a popular oe. I comes fom ess im notsoituall Bind Tse goarsee Topeak a oe pea iss, _j-something with me. If your es it moves and your body acts. ‘Tha’ os aa, Burm bint or spa soe ely sae Reap Best you 9 dosomething forme I foc of tick sr boy nto dog oven aginst ur * ics discon. ‘Thazs manipulation. Manipulation seals « pomons body rem his Bet and mS own IS ton, Te healers a ielong ney al manipulason. The healers method is mspirtion... We heal people, Individuals. ‘Tha’s par of our work. Bue itiknt all it isnt even fhe sreatest ar of it. Its just a par. The whole ofitconcems .. wholeness. Those who, ‘eam to real the sigs around them and igheat the langue of te niverse reach aot onder cal esha. The ido eau tt i of ‘ncwledge follaws you everywhere. When vou find it i's nor difficult LM syste ofr and von, Tie fit create cod deszoys; Fi what ‘abut restoring a est unty ita individuals body-and Ss? (pp B18) 4 tbe diseased the same way. Those who need naturally 30 be together bu ate no, are they nota people sicker tan he individual boy pdhemasses of people, Women ae our community's halal Maleate ‘waned (during the iniiaion process) ro recognize the symptoms and illness when it isin Views ‘The events that have shattered our people were not simply painful events, ‘They were disasters. They were strange unnatural catastrophes. Those who ‘survived them could only survive in pan because they found ways to forget the ccatassrophes. When you'e sill close to past dangers that threaten to wife 90U (ut, even remembrance pains vou. Out people forgo lot of things to survive ‘We even went beyond forgetfulness. To forge: thoroughly the shanering andispersal of a people that was once whole, we have gone so far as to pretend we hhave always been sily litle fragments each calling itself a nation. ——S_ Forgerfulness helps the disease crossover the time of greatest pain, Fei or of ike seep, hike te sleep frought cn bs herbs to heip a sick man est when his disease has exhausted him, In that case forgetfulness works towards health, But when the period of forgetfulness is prolonged unnaturally, \ then desstwork toward alts Ti works towards death (9.83) _Armah concludes thatthe healers job is 10 awaken the people whe have slept r00 long--we mus awaken from a terrible disease, unchecked for such along time (centuries). The healers must se beyond the present and tomorow to a care centuries in the forure. The cure—unity oF wholenes Of all the earths Black people, is often inconceivable to most people Gincloding some healers) Confusion somerimes comes from impatience and despair due 1o the enormity of a job whic! cannot be toually accomplished in any one persons life time. Wholeness begins with th individual, moves to the group, the family. community and society. A first step toward ‘wholeness of all African people must begin with unity of self, with gender peers and othe groups. ‘omen of African escent mas contin fo ate progres ofr oss ae sou lon cide cr ten for scenson and iden” We tus sss the cretion o&samaocen ey Te conce of waroresk, while oundig hoon, ts aca we Semen -* nied tee for The waren We Soaenae fEnve tis colural definition fekind. Warors protec, defend and estoy. Confronting th ‘com thoush the knowledge of our people ahd our oltre ithe wartors take Healer froct defend and transforms te desmacion info new hte” Confonting oar intel snem {feat acute fo our ivunity ts oar healer sk. ‘Therefore, our insted women (and men Ssamo-healers have the duals, Gea ebinhasignmest toving toward Or slobal mision © iniry Womanhood rite of passage or initiation should include a review of the global challenges fo ‘Attican people. Initiation for women (and men) is the development of warrior-hesler skill: ‘outined by Amen, Some, Armah and others: Initiation of Wartiors-Healers for the Global Mission seeking to undericand the signs and language of the universe ‘1a greater value on seein, hearing, understanding, and acting than faving power over people, Gevores oneself to inspiration and agains: manipulation. “Understand the relationship between spiritual blindness and manipulation, ‘understand the importance ofthe unity of the spirit and body. Jncreate understanding ofthe dis-ease ofthe individual and coramanites, ‘understand the concept of wholeness forthe individusl, community and people. ‘Seek ro understand the knowledge tat healers call the shadow. Seek fo understand the two universal forces-unity and division, ‘ Seek to understand the highest healing work that cures a whole people {increase understanding of health and unity asthe same thing, Undersand the sympzoms oF disease such a: ‘When a persoo in & Community clashes with another individual Unnatural ffs or clashes in eharural community the way we are now divided into petty groups or masons the period of forgedfulness prolonged unnaturally, that works towards death Understanding te history ahd events that have sharteed our people as Stange, ‘unmnazaral caaszrophes ‘understanding the elationship berween survival, sleep and forgesulness * dent the things that ur people forgo in arde? to surviveseek to understand the cures to forgetfulness, the shattering and dispersal of a people once calling itself a nation. seek to understand women role as our community's natural healers. understand why rites of passage/initiation should include the cure of unity. * understand why the cure is centuries in the furure requiring patience and perseverance from healers and the people. * understand how confusion relates to impatience and despair, * seek to understand wholeness as an the individual, group, family, community and societal and people goal. Amen (1992) suggests that to conquer the evil in society we must first defeat the evil in individuals. Hence, we shall begin with our personal cure by identifying our individual strengths and challenges. Recommended Activities Adults Read and discuss The Healers in relation to the purpose and need for women's collectives serving to understand the goals of womanhood initiation. Discuss initiation and sisterhood as a treatment for our global cure of unity. Personal Strengths, Passages and Challenges "A little trickle of water that goes alone, goes crookedly" 9k Every woman is a part of a larger collective of women. Afzican women's collectives must become ‘the structures in which individual women locate themselves. It is here that we will become Felined, cultivated, knowledgeable, and fully aware of our powers and responsibilities as Women, ‘Our body oF imowiedge must include child bearing and rearing, home management, care of one's mate, beauty and the arts, healing, home crafts, ethics, and morality which we leam, practice and teach. We demonstrate this leaming’by taking care of our health, being productive. artistic, well- ‘groomed, well-mannered and respectable. These are the qualities that bring individual admiration, and reflect on our good name as a group (Boone, 1986). Our mission of global unity or healing our groups and communities is added as sisterhood poa Sisterhood characteristics support the cohesion and inner security of all the women. The maintenance and restoration of harmony in the group is the goal of ail the activities, If there are Complaint or conflicts assemblies are called to hear complaints, call wimesses with an emphasis on discussion, concession and compromise. If necessary, a communal ritual will bring together to provide a healing for the entire community. Heavy offenses may draw fines or restitution of property and apologies. Women should always be inclusive and wrong doings are resolved so ‘that reinstatement can be maintained. Traditionally, w« riven spiritual baths to cleansext >{.and respiriualize the body. There are no secrets among Women ay Tey ase sae “flere OF every person in thelr srop Alll topics can be discussed matter-of-factly without 3 oar Honest assessment of one’s strengths and challenges is the first step toward growth. Spiritual growth, for those of us raised in a materialistic Western society, remains the greatest of our Challenges. Intellectual, physical growth is generally the easier areas in which to excel because the society focuses on and accepts these as legitimate and capital producing ways to grow. Sister ‘Vanzant (1992) has offered us a Spirivual Code of Conduct which provides guidelines for thinking 4nd acting in a God-fike manner. As she says, iLis HOT sufficient to pray, meditate or use creative visuali .To be truly on the spiritual path one mi self is an expression of si SupressE chap an gaol Sc tance quality in others (Vanzant, 1993). This judgement x. free code includes the following principles:10. M1. Spiritual Code of Conduct (See Appendix for Scale) "Unconditional Love--Not to be confused with lust, or love of one because they love you, Eliminates fear" (p. 109). If you see all people and all things as an extension of yourself you will eat them as you wish to be treated, Unconditional love requires that oné surrender judgement, criticism and ego. "Truth--Not to be confused with what you think or know. ‘Truth is consistent and will not harm anyone. Eliminates ego” (p. 109). Truth is consistent in producing strength and peace for everyone, not just one individual. One ‘must accept truth, speak truth, teach truth and seek truth for tue spiritual empowerment. Willingness--The ability to give up self-centered desire and do what is in accordance with spiritual law. This act of faith eliminates feelings of limitation. “Righteousness--Not to be confused with, I want to be right. Eliminates manipulation" (p. 109). Action based on truth and what is correct for the ‘maintaining of balance and harmony ‘Responsibility--Not to be confused with self-sacrifice and self-denial, or actions that impress others. Eliminates blame" (p. 110). Being consciously accountable for one's desires, thoughts which manifest in actions. “Discipline--Not to be confused with selfishness, or self-denial. Eliminates procrastination” (p. 110). Assess whether you are doing all that you can toreach your goals without harming anyone along the way (including self). “Humility--Not to be confused with being a doormat or sacrificing the self to please someone else. Eliminates feeling used” (p. 110). ‘Compassion--The ability to walk in the other persons shoes and treat them as you want 10 be treated. “Perseverance--Not to be confused with stubbornness or reckless action. Eliminates mental and physical confusion" (pp. 110-111) ‘atience--Not to be confused with laziness or inactiv action" (p. 111), Eliminates hasty "Speaking With a Conscious Tongue--Not to be confused with speab your mind or saying what you feel. Eliminates negative words and energy" (p. 112). "Selflessness--Not to be confused with doing something to get something, | or acting to get acceptance. Eliminates quest for ruthless power" (p. 111). “Tithing--Not 10 be confused with paying someone for spiritual work. Eliminates supporting unworthy spiritual sources” (p. 111), "To assist in the ‘maintainence of spiritual education by giving freely. Tithing enacts the law of reciprocity ‘These important spiritual values and conduct can be used as a basis of assessing one's growth and areas of personal challenge. Another assessment of oneself or one's shadow can be accomplished by using the Shadow Questionnaire (See appendix), Recommended Activities Adults 10! Review the two personal assessments in the appendix: Spiritual Code of Conduct and ‘Shaclow Questionnaire. Decide which one (or f both) is suitable~-personal evaluation. ‘Complete the assessments for yourself, including personal goals. Then schedule a time when the group can share their assessments with each other. Allow time for the group to offer their suggestions, observations and support of each persons In addition to assessing oneself along the Spiritual Code of Conduct and or introspection using the Shadow Questionnaire other passages should be reviewed. Use the chant below (See Appendix for Scale) to consider the events and lessons you have learned, noting where there is still room for growth. This assessment is a wholistic approach which can subsume the two previous scales. Personal Assessment of Strengths, Passages and Challenges Ara Events esson(s) Growth Needs educational Example: siplomaldegree ‘goals for familys benefit mariage ‘Seed io open communication with husband conflicts parenthood independence of children family harmony managing