Aziboist Concepts and Psycho-Cultural-Political Orientations for the African-Centered: Part of a Non-Eurocentric World Psychology (Part 1).
"A somber instruction... is the urgent and continuing need to develop indigenous knowledge systems as a key strategy in giving appropriatevoice to local discourses [i.e., centered African] in a landscape [of psychology] filled with competing discourses" (Bhana, 2004, 63) The rising position is firm that "A new politics of indigeneity is needed which recognizes locality and localism [and] is deeply respectful of the unique contribution and leadership of indigenous and First Nations people" (Fay, 2016, 76) Unfortunately, a lag is evident amongst Diasporan and Continental "African intellectuals... trained to drink the saltwater of European [and Arab] racism as our milk, hav[ing] learned [an]... active, aggressive ignorance of our own narrative" (Ayi Kwei Armah, 2002, 134)
Why Speak Anyhow and to Whom?
Heeding McDougal's (2014) reminder to write with the Race's posterity in mind seems wise. Ultimately, it is to and for them that Azibo speaks. Azibo's work is beneficiary that Nilotic ancestor-scholars always wrote for eternity (Carruthers, 1977). It would seem that ancient and recent ancestral knowledge along with contemporary scholarly contributions are best used in building African-centered realities alternative to oppressive status quo (Baruti, 2009). Doing so is to exercise freedom, meaning conceptualizing the world in ways contiguous with African descent people's (ADP) history. Literacy, it follows, is using irrefragable ancestral African-centered thought in professional and lay activities--meaning the application of one's freedom in the contemporary moment (freedom and literacy definitions from Harris, 1992). With freedom, literacy, and eternity in mind, this essay is presented in this issue in parts (1) and (2) for all stakeholders in psychological work--particularly mental health professionals (MHPs) of African descent--who want to bring about a truly world psychology without Eurocentric hegemony. The contention is that Aziboist conceptions can be anchoring for the African-centered piece of world psychology--at least to get it started.
Inevitable Criticisms at the Outset and the First Question They Call
This essay runs the risk of criticism as self-promoting, presumptuous, and the like. But these reactions actually call the questions: who wants to be an Aziboist? What is an Aziboist? What are the criteria to be an Aziboist? Perhaps, by the conclusion of part 2 these questions will be adjudged as worth posing in the first place and these criticisms unwarranted. My motivation is that "the next generation of [MHPs] will have [sources] to educate them on the tenets and ideas and best practices [for centered African psychological inquiry] and so be spared the misfortune of intellectual orphans who start out in a vacuum of ideas, as if they have no heritage to draw from" (Chinweizu, 2013, Foreward section). That was my situation as an undergraduate psychology major 1975-1978. Today, there is a clarion "call to arms... that we need many more intellectual warriors... [including] those reluctant Africana scholars who either have never found their way home or are still groping in darkness with [Eurasian or master's] tools to realize that there are African-Centered intellectual warriors waiting to train them in the necessary tools for battle" (ben-Levi, 2012, 178-179; also Baruti, 2010).
In Definition There is Heritage
What makes for an African-centered versus some other-centered psychology cannot be assumed. Definition should begin and end the matter. Aziboists rely on
[Centered] African (Black) Psychology is defined as a system of knowledge (philosophy, definitions, concepts, models, procedures and practice) concerning the nature of the social universe from the perspective of African Cosmology [meaning that]... [centered] African (Black) Psychology is nothing more or less than the uncovering, articulation, operationalization, and application of the principles of the African reality structure relative to psychological phenomena (Azibo, 1996a, 5)
for foundational definition. Immediately, what puts the African center into "psychology" is the African asili, outlined in Azibo (1992), variously referred to as cosmology, worldview and cultural deep structure prefixed with African; not the race or geographic location of the MHPs or the target population or the epoch. Some MHPs argue that the African reality structure/worldview/cosmology articulated in ancient times is inapplicable or inappropriate in other times. That thought is silly and contraindicated as Sankofa is based on/means bringing from ADP's past into the present eternal principles proven to aid in negotiating the world. Literally, this is Harris' (1992) conceptualization of literacy. Articulating like Nwoye (2015) or assuming like Ratele (2014) an African psychology that explicitly dismisses ADP's ancient deep thinking on human nature actually prescribes rooting African psychology in illiteracy.
It follows regarding Western psychology that what puts the Eurocentrism in it is the Eurasian cultural deep structure base. No African writer has dared declare that Western psychology define itself by jettisoning or denying its cultural roots, something that would be obviously silly. Actually, the rising position is for relative juxtaposition of Western versus non-Western psychological frameworks:
If we understand globalization as, among other things, the newest form of colonization, then a global and globalized psychology] will be at risk of colluding with and contributing to the colonial project.... [exporting modern, Western... forms of consciousness... [This] will not be what the world most needs. A psychology] that is truly international rather than global is what is needed.... [meaning] culturally diverse and culturally specific.... extending the range and enriching the menu of... possibilities.... rather than monocultural in its approach. (Fay, 2016)
Hence, the African-centered piece of or base of world psychology in conjunction with other-centered pieces/bases is legitimate conceptualizing. Framing the discipline in any other way de facto privileges Western psychology as the foundational psychology for all humanity. This is a gross, yet manifest, error as Western psychology is Eurocentrically culture-focused in its origin, essence, and trajectory (Azibo, 1996a). From this privileging comes the pejorative view that African- and other-centered psychologies are romanticized, protest psychologies at worst or at best merely indigenized Western psychologies.
However, from the definitional framework Aziboists take this error and its epistemological ramifications are precluded. The two most servile ramifications are (a) conceptual incarceration in Eurasian-based psychological dogmatics (Azibo, 1994) and (b) an often unspoken, yet discernible, devotion to unwillingness/refusal to be separate from or considered as apart from and/or paean to Eurasian psychology's ranks and intellectual heritage. These observations derive importance from being characteristic of the Reform School (Karenga, 1982, chap. 8) of African psychology with its intellectual base either Eurocentric or admixed pro-Black (never Africentric in base epistemology). Noticeably, Reform School adherents manifest an inordinate concern over establishing and maintaining professional African-Eurasian relationships. They usually approach psychological theory, research and practice (TRP) with reconstruction meaning revising and/or indigenizing Eurocentric TRP vis-a-vis ADP to better fit or jibe with the latter's cultural reality. If a stance in the indigenous is taken, almost always is the Eurasian highlighted in inclusion alongside (Azibo, 1996a, in review a). This is discernible in the continental context, not just the North American Diaspora.
An additional benefit of the definitional framework Aziboists employ, moreover, is that the entire debate about What is African Psychology the psychology of? (Nwoye, 2015) is simplified and retired. Whereas in Nwoye, it appears unduly complexified and wrong-headed making space for misguidance akin to Reform School sentiment of the following sort: African psychology emerges
1. in reaction "to the dominance of Western psychology in African universities" (102) [overemphasis on geography and reaction];
2. with "our dual (African and Western) heritage in the study of psychology in Africa" (103) [geography, plus as (neo)enslavement and (neo) colonialism do not represent ADP's heritage, neither can the psychological ideas promulgated thereunder, plus faulty epistemological location];
3. "at this present stage in our response to the... traditions (African and Western)" (103) [cannot abide letting go of Western psychology as foundational];
4. failing "to equiparate the notion of African Psychology with that of Black Psychology" (105) .... [it] is not synonymous with Black psychology" (112, original emphasis) as developed in the United States Diaspora [for African descent MHPs. taking this position smacks of succumbing to divide and conquer scheming, plus as Western psychology is applied across Europe, Australia, the Americas, South African Whites, and so on, it is illogic that African psychology should not apply to ADP wherever on earth they are];
5. "as a both-and psychology... encompassing... African indigenous psychology but also... the mind in contemporary Africa as well as... aspects of Western psychology" (105).... "for the new people of Africa" (103) [erroneously views African indigenous psychology atavistically apparently relegated to relics and inappropriate for today's ADP and their problems, plus as Africa is being depopulated and repopulated by enemies and alien/colonial ideas, the thought of "new people of Africa" contextualized by "the mind in contemporary Africa" from a present-day continental African is a disquieting specter of colonized mentality];
6. juxtaposed to "mainstream psychology" (104, 109) [using this term reveals African psychology is viewed as inferior or completely a reaction to Western psychology which, again, is de facto seen as foundation not to be displaced or messed with]; and
7. "not equivalent to the psychology of the ancient Africans and their worlds" (112) [wholly transparent straw argument as no psychologist has advanced or intimated that position except those like Nwoye who wish to bash it, apparently, pursuant to producing distance from authentic African psycho-cultural, psycho-spiritual heritage while courting more closeness with Eurasian psychological traditions].
This smacks more of Reform School-based obsequiousness and what Cheatwood (1992) labeled "ignorant-arrogance" passing for respectable scholarship. Respectability escapes this scholarly bent as belied here:
A problem with some of the arguments for African psychology is its apparent ambivalence as to its theoretical and political status. Is African psychology a [Western] psychology in Africa, does it belong under African Studies, is it the same as [Eurasian-centered] cultural psychology, or is it (a variety of) critical psychology? Any of these would be acceptable. (Ratele, 2014, 55)
Not by the definition above. It is second nature and never lip service for Aziboists that the African-centered reality structure is prerequisite if psychological TRP be prefixed "African." This is congruous with Matoane's (2012) analysis:
for any psychology to be regarded as indigenous [for ADP] it has to be informed by the local context in the development of its theories and concepts, as distinct from adapting foreign theories, concepts and methods to its local context (106-107).
All else misstated as "African" derives from either an ignoble and/or ill-informed anchoring in Eurasian premises (a la the third epigraph)--irrespective of author's intentions. Perhaps, Leon Damas provided the best perspective on Eurasian theoretical premises, to wit
I feel like an awful fool with the theories that they season to the taste of their needs, (cited in Shapiro, 1970)
Who Would Want to be an Aziboist?
To begin, it is important acknowledging that there are MHPs of African descent besides Azibo upon whose work could stand a foundation in centered African psychology that could anchor the African segment of a non-Eurocentric world psychology. For Eurasian MHPs, this acknowledgment could contribute to developing a strong multicultural base. For African descent MHPs, it can do the same thing plus curb the influence Western psychological paradigms enjoy over the TRP of African descent MHPs. Thus, this acknowledgment is a critical point for suppression of the African descent researcher's paradox identified as
being part of the Black community and being trained in theory and research approaches which simply do not jibe with the reality of life for African [descent] persons. The major, negative consequence of this paradox is summed up in [the] statement 'as long as Black researchers ask the same questions and theorize the same theory as their White counterparts, Black researchers will continue to be part and parcel to a system which perpetuates the misunderstanding of Black reality and consequently contributes to our degradation.' (Azibo, 1988a, 229)
This paradox undermines African descent psychological workers' cultural competence and continues to bedevil (Azibo, 2018).
This implicates the epigraphs. Where "developed] indigenous knowledge systems" of centered African psychology most likely to be found if not in the labors of those Africana psychological workers who situate their TRP in the irrefragable African worldview/asili? Carroll (2010) provided a genealogy. The invitation sent by Azibo "to all Africentrists to... build on theory, and give credit to the theoretical development" (Azibo, 1992, 88) in becoming a Wilsonist (Amos), Wrightist (Bobby), Welsingist (Frances), and so on 26 years ago is now reissued to all MHPs encouraging them to choose whomever amongst African descent MHPs they feel have demonstrated centered African production worthy of following as an "ist." Aluli-Meyer (2008) is invoked: "it is time to think indigenous and act authentic even at the price of rejection" (230).
That not all would agree with every choice is not the point anyhow. Rather, pointing out or to and getting behind the centered African "indigenous knowledge systems" per the first two epigraphs was/remains Azibo's point. Doing so precludes the paradox. Aziboists shut out the paradox with three specific considerations for their TRP: (1) scientific epistemology is always applied for purposes of liberating ADP from Eurasian domination (Carruthers, 1996) (2) using the framework of centered African cultural science (Semaj, 1996) from which (3) Azibo's (1988a) theory-derived steady state approach to psychological work was launched. This approach requires inclusion of African-centered theory about African personality in addressing all areas of ADP's psycho-cultural functioning. It lends itself to the quantitative paradigm (Azibo, 2006) and invites theoretical-empirical contestation with non-African-centered TRP without succumbing to pitfalls inherent in the comparative, pseudo-etic approaches (Azibo, 1988b). Two things need appreciating. First is it is the African worldview/asili from which indigenous psycho-cultural concepts for ADP, continental and Diaspora, derive. "[c]onvinced of the correctness and liberating potential of the African-centered approach.... I cannot fathom... [operating] from any other perspective" (Azibo, 2008a, 576). Second, I did not intend my own production be excluded from future consideration for "ist" status when the call was first issued.
Azibo's oeuvre: A backdrop. A few things fell in place for Azibo to acquire a formal foundation in centered African philosophy and psychology: (a) supervised by Robert Williams of Black intelligence test fame, (b) Azibo's doctorate was earned in 1983 empirically researching centered African personality theory (Azibo, 1991), and (c) participating in the conglomeration of psychologist-scholars intent on African-centered psychology's reascension known as the African Psychology Institute (1982) in its initial incarnation which spanned the late 1970s to the mid-1980s. Since 1983 into the present, Azibo has produced a compilation of centered African psychological TRP earning him the "Scholarship Award" in 1989 and the "Distinguished Psychologist" designation in 1993, each from the National Association of Black Psychologists. As well, Azibo's scholarship appears well pedigreed (Carroll, 2010). Azibo was identified as the number 1 contributor to the Journal of Black Psychology based on a content analysis (Cokley, et al., 2001). Curry (2014) credited Azibo with a stand out work (Azibo, 1989) exemplifying knowledge creation from the epistemological African center. Jamison (2014) assessed Azibo's oeuvre as a bridge between nascent Africana psychology's foundational scholarship and the contemporary generations of African descent psychology doctorates.
Actually, Jamison's assessment is more sad than celebrative for Azibo. It means that no one else, speaking overall, has provided this link which would seem important for scholars to do if their field is to mature and congeal. Though many of Azibo's generation of doctorates have been working hard, if Jamison (2014) be mostly correct, their work, overall, has failed/is failing to connect up the field's foundational thinking about TRP with the MHPs of African descent who are taking/will take his and the foundational generation's places. This failure to transmit appears endemic and responsible for the lack of legitimacy--recognition and respect (Clark, 1973)--and disciplinarity in the African psychology field. As the present study might mitigate this somewhat, it would seem all MHPs desiring to overturn said failure as well as seriously enhancing multicultural competence might want to be or investigate being an Aziboist.
Touchstones: Aziboist Psycho-Cultural-Political Orientations
The African Referent
The Aziboist position is that neither interlopers, foreign slavers, settler colonialists, their descendents, nor non-ADP coming into Africa whilst the aforementioned exercise hegemony over ADP and their lands, past and present, irrespective of place of birth and regardless of current geopolitical citizenship status qualify as ADP. For Aziboists, the African referent is a racial one historically and culturally. Aziboists find it intolerable that ADP would give that heritage away, knowingly or not, or allow it to be taken away in violent or subtle usurpations. The idea that this is hitting back racism is rejected as "[f]or something to be racist... it must also proclaim or imply the superiority of some race over others." Instead, it is unapologetically "claiming what is legitimately [African] and securing a correct valuation of it" (Chinweizu 1987, 277-278).
What is an Aziboist?
As the suffix "ist" refers to "one that adheres to or advocates a (specified) doctrine or system or code of behavior... or that of a (specified) individual" (www.merriam-webster.com/dictionary/-ist), the meaning of Aziboist--as pertains to psychology, psychopathology and mental health--is adherence to or advocation of specific frames of reference and associated terminology as articulated and/or developed by Daudi Ajani ya Azibo in his excogitated works.
What is it Aziboists do?
Perhaps, it has been best put in a review of Azibo's (1996a) African Psychology that Aziboists attempt most generally
to assert an independent voice [vis-a-vis Western psychology] and use indigenous terms and language to refer to psychological processes to highlight that not all knowledge about psychological processes emerges from [Eurasia]. (Bhana, 2004, 62)
Perforce, if not Eurasia then insights from African civilizations (Azibo, 2014a, 2015a, 2016a, 2018; Hanks, 2008; Holdstock, 2000; Khoapa, 1980; Nobles, 1986) are implied. For Aziboists, the insights are not for braggartly knowing but for utilizing in the Re-birth of African Civilization a la Williams (1993), empowered a la Wilson (1998), part and parcel of today's African Renaissance (Gutto, 2013; Wikipedia, n.d.) "[t]he true meaning of [which]... is that [ADP] shall reinvent ourselves, dipping deep into our own dignity and historical mission to derive the renewal" (Khoza, cited in Nkuna, 2013, 71). Aziboists see no problem with, nay insist upon, the African Renaissance expanding to include the Diaspora.
The Socio-Political Grounding in the African Personality Context
This last point of inclusivity is not to be taken for granted as many maintain a "black spatial praxis" (Alves, 2012, 31) as the primary interpretive framework for Diaspora ADP's subjectivity. Al ves explains that for Diaspora ADP
black subjectivity... continues to be marked by an endless economy of violence and racial terror.... [with] patterns of homicidal violence, mass incarceration, unemployment and police lethality constituting] a spatial strategy of racial domination.... [from which] the identities [are] forged within the context of black disposability.... through macabre interpellations.... [yielding] a fatalist notion of blackness.... in a permanent state of siege (32-33).
Yes, it is vital to know the dynamics taking place in specific localities. But, Aziboists say no to the notion that "space" or place provides the definition for ADP's identity, whether continental or Diaspora. Instead, the Aziboist position is that only through an essentialized identity, an essentialized African personality, a concept unabashedly and enthusiastically embraced as it is reliant on spirituality/spiritualistic energy as a scientific construct (Azibo, 2011e, 2015a, 2018), which necessarily goes to any/all "spaces" where ADP go, is mental health and appropriate psycho-cultural functioning specifiable (Azibo, 2014a). In this framework, particular "spaces" are ecosystem variables and no more. Although space typically exerts determinative influence on subjectivity (Wobogo, 1976, 2011), spaces are best conceptualized as portraying the social and non-social environmental landscape to be Africentrically humanized as ADP negotiate them.
The point to be taken is that geographic displacements caused by Eurasian civilizations and the physical and mental beat downs occurring there do not legitimize displacing subjectivity bounded by ADP's authentic, traditional African-centeredness with Diaspora born/borne subjectivity as normalcy, fraught as the latter is with alien cultural dictates and desperately put together with dysfunctional beginnings (Jennings, 2003). Diaspora born/borne subjectivity must hope to find pan-African guidance as without it ADP are separated in the divide and conquer way. Reactively, faulty Diaspora born/borne and bricolaged subjectivity is best countered by transcending the faulty identifications with authentically African ones, which, absent Eurasian conquering, would have been proactively emplaced in the populace via civics and child rearing. It follows that Diaspora born/borne subjectivity that succumbs to or seeks joining unto Eurasian civilization dictates--whether of the nigger or negro category (Jennings, 2003)--is faulty from get go resulting from a domestication incapable of begetting authentic psychological Africanity/African personality. Aziboists are critical of the nigrescence and other racial identity scholars who get this bricolaging wrong by accepting as legitimate subjectivity whatsoever Diaspora ADP report in survey research--including regression to slave consciousness dressed up as identity progression (Azibo, 2014a, 2015a, 2018; Azibo & Robinson, 2004). In contrast, Aziboists tend to utilize more authentic bounds for ADP's legitimate subjectivity, to wit an absolute-psychological model which assumes the existence of an orderly or organized intrapsychic personality process deriving in phylogeny that therefore functions a priori accordantly with the behavior standard of prioritized, un-superseded own-race maintenance (Azibo, 1990, 1996a, 2014a, 2015a, 2018, in review b).
The potential of ADP's authentic subjectivity for revolutionary liberation has been pointed out (Hook, 2012a; Swartz, 2013). The point is not new having been an articulation of African personality theory from earlier decades into the present. What is important is what is unstated here: for Aziboists, African beingness is real, not ethereal, romantic, or vulgar. Consequently, African becoming or growing and flowering in our Africanness is a perpetual obligation of the African personality construct (Azibo, 2011e, 2015a, 2018), "namely, that complex of ideas and attitudes which is both identical and significant in otherwise different African cultures" (Abraham 1962, 39). In upshot, at the level of psycho-behavioral modalities, African personality is definable as an African person's self-consciousness of her or his Africanity inclusive especially of the prioritization of the defense, development, and maintenance of African life and culture. The definition would seem to apply globally irrespective of geopolitical and ethnic standing as it is congruous with various analyses (Azibo, 1990, 2015a, 2018; Khoapa, 1980; Tembo, 1980). Subjugation's Upshot: Isfet and the Falling Apart of Things
Aziboists remain keenly aware of the mental health and subjectivity ramifications of ADP's subjugation to Eurasian civilization which has attacked and warred on ADP these last 6,000 years (Williams, 1976) continuing into modern times (Baruti, 2005a; Chomsky, 1993; Jones, 1992; Roberson, 1995; Walker, 1829/1965; Williams-Myers, 1995). Ergo, the warring has never stopped. Just imagine that--while many think a Hundred Years' War as unfathomable, it pales in comparison. Aziboists understand to be warred on for Two Thousand Seasons (Armah, 1979), though inured, is not a natural way of living for ADR It is deadly oppression. One consequence being that things do indeed fall apart (Achebe, 1994) and the flotsam and jetsam begin casting the biggest shadow. Regarding behavior and mental health, today it ranges from a general inferiorized functioning (Welsing, 1991, i-vii) to full blown behavioral sink--as the animal studies predicted (Marsden, 1975)--inclusive of death and dying. Aziboists recognize this as a state of Isfet, the term from ADP's Nilotic civilization used to label mass societal degeneration (Carruthers, 1984).
This falling apart, reflecting Isfet, represents life and death psychological business for the race as well as individuals (Welsing, 1991, i-vii). The extinction of the Tasmanians by the British is a frightening example: "much more lasting damage [was done] by breaking down their social and tribal structures... not too strong to say that this breakdown was their death knell" (Davies, 1973, 365). Concomitant with social breakdown, the African personality is necrotized (Azibo, 2015a) with crippling mental disorders and personality disorganization (Azibo, 2011b, 2011c, 2012b, 2014a, 2014b, 2016c, 2018). Welsing (2014) went so far as to adjudge--without putdown--the collective of African-U.S. as insane in their current functioning. Amos Wilson in his speechmaking (see YouTube) almost never failed to remind African-U.S. of their actual collective insanity--also without putdown--stating "Ladies and gentlemen, we must be out of our minds." Welsing's and Wilson's observations are thoroughgoing and contain no inchoateness or incertitude.
Aziboists are staunch that these mental health ramifications of subjugation to Eurasian civilization are so debasing of ADP's humanity as to require reparations (Azibo, 2008b, 2011c, 2011d; 2016b) for both repair and recompense in its own domain--alongside economic, educational, criminal justice and other domains (Aristide, 2011). Despite reparations naysayers among African descent MHPs (Azibo, 2011a), Eurasian societies are culpable as they reap the capitalization of their continuing subjugation of ADP who, in turn, suffer psychologically including the loss of the mental health imperative of orienteering in their own racial group interest. The Eurasian racial personality (Azibo, 2017) has delivered a civilization that colonized the world (Blaut, 1993) clashing with ADP globally (Fagan, 1998) effectuating an enemy relationship (Madhubuti, 1978) that perpetually subjugates ADP. As a result, three things are always uppermost in the mind of Aziboists. First, in Chancellor Williams' immortal words is that "the whites [Eurasians] are the implacable foe, the traditional and everlasting enemy of the Blacks.... The White man is [ADP's] Bitter Enemy.... [T]his is not the ranting of wild eyed militancy, but the calm and unmistakable verdict of several thousand years of documented history" (1976, 329, original emphases) throughout which Eurasians have left ADP only smoke-n-ashes in their wake. Second, this makes it a criterion of mental health for ADP to have only one interest in the modern world and that is to change it (Sutherland, 1989). The point is not to just explain the world, but to change it observed Kwame Ture (television interview circa 1989) as did the historically black Buddha (Ambedkar, 1984). By changing it is not meant tweaking it to be less oppressive, but nothing less than overturning the Eurasian world order and instituting one based on justice. Steve Biko is to be understood in this context: "to obliterate the reins of power rather than modify them [Nelson Mandela-like]" (Joja, 2014). Robert Sobukwe also understood this (Hook, 2016; Lebakeng, 2018). Third, intrepid ADP will always heed the Nilotic ancestral teaching to know themselves which implies knowing other-than-self too. Marcus Garvey pointed out the importance of seeing the Eurasian "enemy and know[ing] him [her]" something he felt was "part of the complete education of man (sic)" (cited in Newman, 2000, 122). (Azibo  offers a theory of Eurasian personality for this purpose.)
Aziboists keep in mind that Eurasian ways not only are not ADP's ancestral ways, but are perpetually incongruously oppositional to them (Azibo, 1992, 2018, 2017). It thus resonates with Aziboists that "a shackle lined with cotton is still a shackle.... [as] the structure framing relationships... remains oppressive" (McCaslin & Breton, 512). This position alone might militate against becoming an Aziboist as ADP's fear is palpable (Welsing, 1991, chap. 12). Being an Aziboist is no joke as Azibo marries to this "change it" position the one by Wright (1982) that "[w]e must take the unequivocal position that if the Black race is to perish, the world must perish with us [because].... [b]lood debts must be repaid in blood" (Azibo, 2016b, 68; Carruthers, 1985,.xi).
Academics discuss "violence" by ADP like in Fanon's work (Bulhan, 1985; Curry, 2007). Some discussions should be added like Walker's (1965/1829), Wright's (Azibo, 2017) and the Dalit's. The latter concluded within African-centered Buddhist framework that "the necessity of constructive violence as an ultimate means to eliminate exploitation" is acceptable "Dhamma" (moral responsibility) part and parcel of "practical political theology" (Contursi, 1993, 337). Aziboists find these violence views important in the sense of edification and knowing the literature. However, as a practical matter the violence discussion is resolved as the decision to end the world if the probability of genocide for ADP is evaluated as inevitable has already been made (for Aziboists). It is prickly for Aziboists hearing talk about being in a "war" for the African mind or for mental liberation by African descent MHPs who simultaneously express repugnance at striking a blow to save the African body. (Or, is it cowardice?)
The war for ADP's mind is real as Eurasians know that "to last, any conquest must be extended past the moment of military success into the habits and customs--into the minds and psyches... of the conquered .... into social and psychological penetration" (Armah, 2010, 20):
warfare is waged 'upstream'... [by] massag[ing] consensus opinion. Where are modem day battles fought? Not on the ground nor in the air nor on the seas. The mindset is the primary theater of operations. The first battlefield is the public's... consciousness. The death and destruction come later, (counsel to U.S. Senate Finance Committee Jeff Gates cited in Banks, 2010, 45)
In this war, engaging the violence option becomes perceptively more necessary when ADP strategize around the Have Black Lives Ever Mattered? (Abu-Jamal, 2017) to Eurasians anywhere question. Aziboists recognize as defeatist and peculiar that violence as self-defense option, either the hitting back or world ending type, individual or collective, is rarely discussed by ADP. For Aziboists, it cannot be off the table. Aziboists take it seriously and personally the mental ravaging inflicted on ADP to the point of being prone to genocide. This is the stress that ADP must relieve--as against manage--ultimately. Managing mundane stress of daily living serves mostly to continue adjusting to Eurasian domination without changing it. Keeping hope alive with victorious thought can be a useful mantra for liberation psychology, whether the Martin-Baro (1994) type or that inherent in African personality growth and development (Azibo, 2011e, 2015a, 2018). It implies the possibility of a mental overturning in victims that should help stave off looming genocide and ameliorate psycho-cultural devastation. Aziboists prefer this to ending the world, though they be resolute about the latter.
Some Topic-Specific Criteria to be an Aziboist
The Eurasian Personality
Aziboists are compelled to study the Eurasian personality as an academic topic in its own right, but especially being under attack by them and their civilizations perennially. Eurasian personality means "the personality of [the Eurasian] collective... a cultural personality... the basis of [which is] a historical, psychic and linguistic self-consciousness.... conditioned by [proto-White] man's (sic) social and physical environment" (Cheikh Diop cited in C. Moore 1987, 270, original emphasis). This personality developed before the dawn of reciprocal cultural exchanges between races. Therefore, it is a racial personality that emerged coterminously with the proto-Whites' cultural orientation as analyzed by Bradley (1981, 1992) and Diop (1991; Wobogo, 1976,2011). There is a correspondence between Eurasian personality and African mythological psycho-behavioral description of a destruction-minded human type called Yurugu (Ani, 1994). In light of the fact of the epic and yet-to-end slaughtering Eurasians perpetrate on ADP's civilizations (Chinweizu, 1975; Davies, 1973;Williams, 1976) and mentalities (Azibo, 2011c, 2016b, in review b). pointing out
the cautionary wisdom encoded in the literal meaning of [the term] Abrofo.... [that Eurasians are] wicked people/Evil people/Shrewdly destructive people.... [ADP] have forgotten to be wary of Whites [Eurasians], to be always on guard in our dealings with them... hav[ing] come to trust them unreservedly (Chinweizu, 2013, section A33)
seems vital. As the cautionary meaning of Yurugu and Abrofo concepts pertaining to interaction with Eurasians seems lost on ADP today, Azibo (2017) saw fit to fashion a theory of Eurasian personality conjoining the best scholarship ADP have produced on the topic--Diop's anthropological Two Cradle Theory of influences from formative environment (Diop, 1978, 1991; Finch, 1985; Wobogo, 1976, 2011), Welsing's (1974, 1991) psychodynamic theory of compensatory defensiveness, and Wright's (1985, chap. 1) clinical psychology theory about racial psychopathic behavior. Azibo's (2017) theory, in upshot, explains at the psycho-behavioral modality level the anti-ADP nature of the Eurasian personality as: (a) animalized in negativity out of a definite defensive reflex onset at the time of self-realization as white in phenotype which, coupled with Northern Cradle Ice Age environmental survival realities, (b) brought on in the defensive maneuvering of the proto-Whites--particularly repression, projection and reaction formation defense mechanisms--around surviving as white-in-phenotype beings forced by forces of the cradle into Vandal- and Viking-like civilization (barbarism?) that (c) has evolved into identifiable, normative psychopathic mode of interacting with ADP.
Obviously, Aziboists unflinchingly try to meet the obligation of studying the Eurasian building on sources from ADP. Azibo (1992, 2012a) argued doing so is part and parcel to Africana studies and its subfield Africana psychology. The knowledge generated should be useful in aiding ADP make better choices as individuals and polities in dealing with Eurasians. Aziboists take to heart Marcus Garvey's (PBUH) presageful utterance "All things considered, the problem of Negro extermination should be the paramount problem in the minds of all Blacks [ADP] today, but it is not" (cited in Chinweizu, 2013, A24). Garvey's seeing extermination lurking in ambush 500 years up the road, perhaps is too generous a timetable.
High-lech Lynching: The Framework for Own-life Taking Among African-U.S.
The significant increase in own-life taking among African-U.S. these last 40-50 years (Bridge et al. 2015; Riesch et al. 2008; Suicide and Suicidal 2012; Watkins and Neighbors 2013) may shorten Garvey's timetable. That is another concern about ADP's own-life taking in addition to individual, family and community devastation. Aziboists take seriously Wright's (1981, 1985, chap. 2) analysis that it is Eurasian specification of the environment in which African-U.S. live that ultimately is responsible for most African-U.S. own-life taking occuring therein--the deaths, therefore, being akin to a lynching (which by any name is still a lynching). Azibo proposed the "Bobby Wright Social-Political Model of African-U.S. Own-Life Taking or African High-Tech Lynching" illustrated as follows:
anti-Africanism thrust of Caucasian American civilization [right arrow] a psychology of oppression [right arrow] faulty, dysfunctional psychological adaptation [right arrow][right arrow] depression influenced own life taking activity, where [right arrow] means engenders and [right arrow][right arrow] means eventually engenders. (Azibo, 2016c, 6)
From this it can be adduced that "Black suicide is a political dynamic.... [a] programmed... self-destruction" (Wright, 1985, 19, italics original). This model emphasizes distal, apparently perdurable, social-political structural factors that Wright adamantly identified as the primary influences for African-U.S. own-life taking behavior. Immediately is victim blaming, focus and analysis rendered precluded, anathema and anachronistic, in effect, banished. The Wright social-political model engenders expansion of the gestalt of African-U.S. own-life taking to include systematic societal impetuses.
Factors proximal and personal to individuals are not ignored, but taken into account where the model points to "faulty, dysfunctional psychological adaptation." What is new is the model places the onus on distal structural factors/forces, including cultural ones, primarily and less so on proximal ones. The proximal is usually the main focus in Western suicidology which leads to ignoring or deemphasizing the distal. As this is turned over by the Wright social-political model, as the name implies, not surprisingly the term suicide is evaluated as inadequate, nay antithetical to African-U.S. own-life taking. Displacing it with the African high-tech lynching nomenclature seems smartly a propos as the communication that own-life taking may be a legitimate behavior or choice for a person to consider, despite being frowned upon overall, is delivered through society's techno-media institutions. When coupled with the fact that the behavior is incongruous with centered African culture as it reflects the preeminence of individualism over the collective responsibility to maintain connectedness, it is apparent that the individual has been moved--as against has moved--off centered African psycho-culture base in committing the act. This point is important as White and Kral (2014) note the place for increased emphasis in Western suicidology is "the cultural idea of death, and of suicide specifically, in response to perturbation. It is the idea of suicide [which is] .... cultural,... relationally expressed, and... socially constructed" (130) in Western society and transmitted to African-U.S. Thus lynching by any other name is still lynching (Azibo, 2014a, 104-108, 2016c) when ADP act on this idea. With local adjusting, the Wright social-political model of African-U.S. own-life taking should generalize to other Diasporas and the continent too due to the in-common devastations. The model's practical utility is in directing intervention and prevention toward distal factors thereby contextualizing work on the proximal factors. The value added is it is designed to instigate change in the ecology as well as the person.
ADP show mental health disparities globally (The Fanon Project, 2010; Sutherland, 2011; NIMH, n.d.; United Nations, 2014). Plus, 55 culture-focused conditions that disorganize the African personality have been identified so far (Azibo, 2014a). This situation is dire. Myers and King (1980) foretold it regarding the African-U.S. Aziboists are compelled to direct a significant portion of TRP to improving the matter. Mental liberation is an area well suited for this. One part of mental liberation entails normalcy personality functioning and the other ameliorating abnormalities. Azibo approaches both drawing on epistemologically centered African personality theory.
The African personality normalcy reference and sovereignty. Azibo explains African personality in a way that conjoins it, racial identity theory about ADP and philosophy about Africana personhood (Azibo, 2018). He presents African personality as racial emerging as a function of phylogeny amongst and across ADP (Azibo, in review b) before reciprocal contact with non-ADP. Azibo advances a personality structure that employs interrelated constructs, motivational dynamics--including biogenetic mechanisms through which spiritualistic energy is scientifically seeable as operating--and pathways for optimal development. His African personality definition unfolds an evolutionary framework: an African descent person's self-conscious prioritization of the defense, development, and maintenance of ADP's lives and culture with a resolute orientation to neutralize any force that may be harmful to ADP. Thus normalcy functioning in the African personality makes central behavior zeroing in on the perpetual maximization of ADP's life chances. It follows that there be dictates of phylogeny that underlay this functioning. They are termed own-race bias, own-race preference and own-race maintenance and seen to be free of other-race disparagement or zero sum thinking. These constructs are posited in origin as innately based propensities for realization in thought and behavior. These three, then, are the normalcy reference points for the African personality based on its theorized structure, motivational dynamics, and development. Being racially phylogenetic it is applicable to ADP throughout space and time (Azibo, 2015a, 2018).
African personality normalcy is summarized with the following templet which Aziboists recommend for use in psychological assessment of ADP:
The authentic struggler sees value in.... [and] is dedicated to his or her [individual] African self and by extension to all African persons.... not allowing the oppressor to manipulate him or her to maintain the oppression of [ADP].... lives in accordance with African-centered attitudes.... is a person of [African-centered] culture.... informed by our collective history and common concern.... has fallen in love with the race and consistently sacrifices for our uplift [as].... a situation of oppression can never be adjusted to.... existing as a sovereign people [is preferred as] our only stake in the present order of things would be to change it.... [thus] seek justice, but strive for the liberation of productive forces [resources].... possessing a true and lucid consciousness of the Manichean world's design.... accept[ing] of the risks and responsibilities associated.... [as his or her] will to freedom... exceeds any... psychological and physical fears.... resolved never to yield... to rebuild [African civilization]... and to fight. (Sutherland, 1989, cited in Azibo, 2014a, 41, 2018)
Behavior of this sort reflects "that psychological and behavioral functioning that is in accord with the basic nature of [ADP's] original human nature and its attendant cosmology and survival thrust" (Azibo, 1996b, 54)--the Africentric definition of mental health advanced by Azibo. The templet's adequacy has been attested to (Jennings, 2014; Kelsey, 2014).
It is this type of mentally healthy, sovereign functioning in ADP that Eurasian civilization by its very constitution (Ani, 1994; Azibo, 1992; Baruti, 2006) crushes at every opportunity. Thus, the "war" for mental liberation metaphor is justified. Mental sovereignty is implicated if ADP are to (re)achieve mental health defined Africentrically. It is the sovereignty afforded by a return to or in approximating a mental health more congruous with ancestral ways that is vital for ADP's freedom and literacy. More plainly stated, the more sovereign the authentically African-based mentality in relation to Eurasian-based cognition, the more likely ADP will generate better and more ancestor communion begetting, in turn, enhanced ability to think like the ancestors thought (the most fundamental of freedoms) and to apply that thinking in contemporary problem solving (which demonstrates literacy). Without this freedom and literacy, movement toward the African Renaissance will be imperiled and the re-birth of African civilization precluded. Thinking through ancestral deep thinking as foundational thought would likely yield in us better thinking (Carruthers, 1995).
Ameliorating psychological abnormities. It is evident that ADP modally are not functioning in accord with the best principles extractable from ancestral thought and practice. Most are neither in limbo nor anomie, despite alienation (Holcomb-McCoy, 2004), but are quite effective functioning in accord with Eurasian civilization's dictates. This is the biggest problem MHPs working with ADP will face. Cleverly synopsized as ADP in Eurasian insanity (Nobles, 1976), Aziboists maintain all DSM/1CD conditions are secondary to/superseded by this reality (Azibo, 2014a, 2016a, 2018).
Some general concerns about abnormality and ADP are in order first. Accepting that ADP can and do suffer mental dysfunction is step 1 towards amelioration. There is no shame in admitting that some ADP suffer psychological debilitation. Azibo suggests eclecticism in terms of what approach, therapy or technique to use in ameliorating mental disturbances. All practices including traditionalist African and Western ones would be on the table until proven ineffective. Any Western practice that be anti-African from get go is to be let go that being a no-no. When attempting to "culturally adapt" Western approaches, care not to be ignoble by the African descent MHP and not to be colonial by the Eurasian MHP is in order. To exercise this care Azibo (in review a) argues for conceptualizing cultural adaptions from the historically reconstructionist approach to psychological inquiry (Azibo, 1996a). This yields "reconstructionist cultural adaptions"--an explicit framing of the cultural adaption process within the history of Africentric psychology--which would be more inclusive and reflective of an adumbrated world psychology loosed from the vice of pseudo-etic Eurasian-based psychopathology.
Still, Aziboists always employ the four-fold table for initial psychological assessment of ADP (Azibo, 2014a, 2016a, 2018). It can be used with group work, communities or villages, city-wide work, individuals and with nations. Essentially, the four-fold table results from juxtaposing mentally healthy functioning from the African personality theory perspective using the Azibo Nosology II (Azibo, 2014a) and the templet (yes, no) with mentally healthy functioning from the Western-based frameworks embodied in the DSM or ICD and Eurocentric personality theory (yes, no). At once, this yields holistic assessment covering the Africentric and the Western poles of mental functioning insofar as current knowledge permits. As the Azibo Nosology II presents systematic African personality disorganization with 55 disorders found in the works of 22 MHPs spanning the last 60 years, when coupled with valid Western psychological assessment thus is afforded unmatched comprehensiveness. Once the assessment is completed, Aziboists proceed with the master motive of either (a) reinforcing African personality among ADP in whom it is found to be intact or "normal" a la the templet and surrounding theory (Azibo, 2014a, 2016a, 2018) or (b) rebuilding/resurrecting African personality in those manifesting its necrosis. Aziboist practitioners know they are making history and therefore carefully undertake this praxis (a) aware they are penetrating psychological establishmentarianism exercising freedom and literacy (Azibo, 2015b) (b) without abusing the client along the lines Thomas Szasz upbraided establishmentarian mental health for--namely, oppressing the populace in service to the state or an ideal (Azibo, 2015d). That is theory into practice for real.
It follows from the four-fold table that valid DSM/ICD conditions are to be addressed as well. But, there is a caveat for Aziboists already alluded to: the position is taken that relegates DSM/ICD conditions hierarchically as secondary concerns--even if they be urgent. Supposing, for example, Colon Powell, Condoleeza Rice, and Clarence Thomas had diagnosable, urgent DSM/ICD disorders during their government service. Supposing further this trifecta of "ADP in Eurasian insanity" were treated successfully for these disorders, their lack of mental health defined Africentrically, evident in anti-ADP professional actions, would not have been abated. As it makes no difference to the defense and development of ADP--to mental health defined Africentrically--whether an African descent person who commits and is committed to anti-ADP behavior is DSM/ICD disordered or not, those latter conditions are of necessity secondary to conditions and mental orientations that violate mental health defined Africentrically and the templet. Deposing and kidnapping former President of Haiti Jean-Bertrand Aristide and ruling it constitutional comes to mind. Also, some DSM/ICD conditions have been found to derive from or correlate with Azibo Nosology conditions (Atwell & Azibo, 1991; Azibo, 2013; Denard, 1998). As well, whether mentally incapacitating "invisible, spiritual" forces in the traditional or folk African senses correlate with Azibo Nosology II disorders is an intriguing, virgin research area among many others (Azibo, 2015b, 2018).
A Psychic Roadblock to Mental Liberation: Defense Mechanisms as Nepenthe
Taking into account the profound intergenerational for centuries psychological devastation to ADP wrought by Eurasian civilizations (Azibo, 2011 c, 2011 d, 2012b, 2016b, in review b), it is logical that maintaining personality integrity may be difficult for ADP. Most may not be intrepid, succumbing at some point to the miasmata Eurasian civilization subjects them to. However, the purpose of defense mechanisms is to protect the personality's integrity. But, when used inappropriately or overused defense mechanisms can be harmful. Azibo (2007, 2015c, 2018) reported African-U.S. samples showed greater amounts of defensive behavior compared to North American Caucasian samples and found correlations between defensive behavior scores and multiple indices of psychopathology, depression standing out. It was also found that ADP with intact African personalities--meaning approximating the templet functioning--employed defensive behavior in a manner that facilitates active coping with anti-ADP presses whereas those with disordered African personalities--meaning mental orientation oppositional to or inconsistent with the templet--used defensive behaviors that were more immature and primitive (knee jerk like without much cogitation involved) as if to produce a nepenthe (forgetfulness of pain and sorrow and psychic oblivion of grief).
Aziboists are firm that nepenthean defensive functioning represents good coping only if and to the same extent that the following be adjudged as good coping: Consider an ostrich that upon sighting an approaching lion places its head in the ground so as not to see it anymore thereby experiencing an immediate tranquility. Obviously, the ostrich's behavior, which can be likened to primitive denial, does not lead to effective problem solving, only the lion's meal. This is the crux of what nepenthean defensive behavior is doing to ADP, providing a self-deception via a desperate, likely fleeting, mental respite which only paves the way psychically for physical genocide. Nepenthean defensive maneuvering appears a major roadblock in ADP's psyches to mental liberation, particularly denial, rationalization and sublimation defense mechanisms.
Modeling Roadblocks to Mental Liberation
Roadblocks to ADP's mental liberation can be modeled as to their etiology and ramifications. The modeling can firm up the MHP's appreciation of the landscape of this war. For a gestalt, Azibo (2016b) presented etiological, consequences, and affliction models. When using the African-U.S. context, the etiological model carries the [subscript.sub.AU.S]. When generalized to other Diasporas and continental African national or ethnic groups, there should be a good fit overall for each model. Each can accommodate any tweaking necessary for local (non-U.S.) adjusting. Appropriate subscripts for the populations under study may be used like AU.K. (African-United Kingdom) or ABri (African-Britain), ABra (African-Brazil), ANZ (African-New Zealand), APNG (African-Papua New Guinea), ASA (African-South Africa) or Z (Zulu), and so on. The point of the subscripts is to unambiguously identify the population of interest. For example, the subscript should identify whether it is the Nigerian overall, the Igbo, the Yoruba, and so on that is of interest.
The models are meant to (a) exclude Eurasian persons living among ADP or within African nations and (b) be applicable to ADP globally such as the Tamils/Dalit, throughout Oceania, the Americas, Europe and Asia. Wheresoever Eurasians have encountered ADP, they have exploited and oppressed them making the models generalize to all groupings of ADP.
The etiological model of perpetual psycho-cultural devastation ([EMPPD.sub.AU.S.]). The term African-U.S. means descendents of ADP enslaved in the United States. The model follows:
American psychosexually motored, terroristic conquering [right arrow] un-free status [right arrow] not literate status [right arrow] necrosis of African personality [right arrow] 55 mental disorders that disorganize and cause breakdown in the African personality [right arrow] prevention and undermining of African-U.S. pluralism (meaning [extended] self-interest orienteering) (where [right arrow] stands for leads to). (Azibo, 2016b, 54)
The [EMPPD.sub.AU.S.] shows that African-U.S. dehumanization is built into the fabric of American civilization. Thence arises the accuracy in America described as a miasma deliberately designed to harm African-U.S. (Azibo, in review b). Many African-U.S. hold the "America, the Beautiful" propaganda view and are off-put by the miasmatic view. It would seem impossible to reject the miasmatic point of view under the [EMPPD.sub.AU.S.] unless the victim is blamed. Aziboists adhere to the model, considered the fundamental roadblock to ADP's mental liberation, with its built-in resistance to victim blaming.
This view of the American ecosystem as miasmal is important not just in making the case for reparations, but generally for how practitioners conceptualize the context in which to evaluate the psychological functioning of ADP. About context, Aziboists will find Ruby's (2017) perspective instructive: "It is not that people ... have defects that need to be fixed with treatment. It is that they are understandably reacting to the context in which they find themselves.... reacting as anyone would when faced with those terrible contexts. They are not defective! Far more is to be gained by examining the context, to include political, economic, and infrastructure issues, than by concentrating on... disorders that reside within [ultimately blaming the victim]." The [EMPPD.sub.AU.S], couples with Ruby's position effortlessly affirming that life under Eurasian domination is not a normal situation for ADP and that most problematic psycho-behavioral orientations that result may be traceable to presses and roadblocks from Eurasian society. With this in mind, the consequences of the [EMPPD.sub.AU.S.] appear convincing of the "America, the Miasma" view.
Consequences model. In outline, the major consequences of the [EMPPD.sub.AU.S.] seem as follows:
American designed and implemented bricolage of the African-U.S. (Jennings, 2003) [right arrow] status as a terminated African people [right arrow] demeaned disparagement of the African personality [right arrow] de-prioritizing the defense, development and maintenance of African life, culture, and life chances [right arrow] substitution of orienteering as if a Eurasian American [right arrow] thinking in which Eurasian American concepts for negotiating reality become preeminent [right arrow] perpetual mental enslavement to Eurasian American worldview via conceptual incarceration in it [right arrow] perpetual behaving in accord with Eurasian American dictates (where [right arrow] stands for led to) (Azibo, 2016b, 57).
If the consequences model reasonably aligns with reality, then it is safe to proceed with the America, the Miasma view as truistic. It follows that the assertions are reasonable (1) that the African-U.S. overall operate with slave mentality/slave consciousness (Olomenji, 1996; Wilson, 1999, 95-97), useful colloquialisms, and (2) that the Americans have indeed committed a crime against humanity in their dealings with African-U.S. people. With the Americans (a) controlling every physical resource necessary for sustaining African-U.S. lives and (b) exercising thought control over the African-U.S. through the [EMPPD.sub.AU.S.] and the consequences model deriving from it, the "nigger to negro" (Jennings, 2003, 251) bounded consciousness forced into the enslaved ancestors has literally taken root in present-day individual and collective African-U.S. consciousness.
Not having escaped the consciousness of enslaved ancestors up to the current generations is a plain and simple debasement of the African-U.S. It stands to reason that neoslavery would appear a truer characterization of the psycho-cultural-political state of the African-U.S. than the presumptions about being diversified, acculturated, assimilated, bi- or multi-cultural African Americans. Perhaps, holding these presumptions are motivated with nepenthean defensive maneuvering. In part 2, these presumptions are debunked as false concepts (Azibo, 2011c, 2012b, 2014a; Azibo, Robinson, & Scott-Jones, 2011) meaning a concept seemingly applicable at first glance but actually not. Scrutiny reveals the concept obscures reality and misleads into the Eurasian conceptual universe and utamawazo (culturally structured thought). Because part and parcel to their conquering Eurasian civilizations impose on ADP and maintain by force their culture and thought, compliant adjusting by African-U.S. under these circumstances could never qualify as diversity, acculturation, assimilation, or bi- or multi-cultural orientation as the imposition and force of maintenance--which actually represent warfare (Obadele, 1968, 2003)--preclude or obviate the agency inherent in these concepts. It is mentacide-induced psychological misorientation mental disorder--proceeding in the world with an imposed/forced cognitive definitional system composed of or highlighted by Eurasian concepts leading to thinking and behaving like a Eurasian bricolage--that erroneously goes for diversity, acculturation, assimilation, and bi- and multi-cultural orientation.
When seeing each of these as a false concept whenever applied to ADP, it stands to reason that it must be afflictions that constitute or underlie modal African-U.S. psycho-cultural behaving instead. Aziboists are clear that MHPs are not to counsel ADP into diversity, acculturation, assimilation, and bi- and multi-cultural orientations, but to fix afflictions.
Affliction model. In the Azibo Nosology II (Azibo, 2014a) statements about personality disorganization, diagnostic criteria, etiology, and treatment are provided for the 55 known African personality disorders. For Aziboists, mentacide and psychological misorientation are the two foundational psycho-cultural afflictions predisposing the other 53. As standout psychopathologies each warrants more understanding.
Mentacide's handmaiden is psychological misorientation. It is likened to Robin whereas mentacide to Batman (utilizing the superheroes in role reversal as villains) (Azibo, 2018). Mentacide was defined by Wright (1982, 1985) as the systematic and deliberate destruction of a group's mind with the intention of extirpating that group. It accomplishes group mind destruction by using society's image making mechanisms to denigrate, deprecate and disapprove all things African/Black while ultimately emplacing in ADP's cognitive belief system the superiority of all things Eurasian (Azibo, 2011c, 2014a, 2016b; Baruti, 2005b; Olomenji, 1996). Mentacidal forces may also disorganize personality in toto by disrupting an individual's idiosyncratically organized, unique me-myself-I ontogenetic selfhood as well as his/her phylogeny-based own-race maintenance orientation (Azibo, in review b). Azibo labeled the former peripheral mentacide, the latter alienating mentacide. Alienating mentacide always results in a gross but pervasive psychopathological disorder called psychological misorientation (Azibo, 1989, 2014a, 2018) which usually passes as normalcy under Eurasian worldview (Kambon, 1996). How this works is that society's machinations result in an externally forced implanting and build-up of a Eurasian-based cognitive belief system within the African person at the expense of Africana-based cognitive elements. In turn, this violated cognitive structure psychologically orients the individual as if s/he were Eurasian. Identifying this as a psychological misorientation to reality is genius terminology as the local phenomenon or existential dynamic takes place in individual psyches and it is there where the patching up of things must ultimately take root. Therefore, it is superior terminology to "cultural misorientation." Even if the overarching culture is patched up, this distal development is insufficient alone as the difference is made at the proximal individual psyche; not distal culture.
Hence, mentacide is the Batman in these phenomena as it produces the proximal devastation that results in psychological misorientation. Therefore, if a MHP wanted to emphasize more the cultural milieu, perforce s/he should zero-in on mentacidal forces. In contrast, a focus on the affected person's psyche, the likely focus in therapy, requires attention to (a) the mentacidal forces/mechanisms that are operating on the person, (b) all ensuing psyche-based misorientations, and (c) all ramifications for personality disorganization (Azibo, 2018). The affliction model follows:
mentacide [right arrow] psychological misorientation [right arrow] thinking and behaving with Eurasian-defined American consciousness [right arrow] necrotizing of the African personality in the African-U.S. by militating against, weakening and precluding it [right arrow] status as a terminated people in extremis set up for genocide (where [right arrow] stands for leads to). (Azibo, 2016b. 60)
The affliction model makes it clear that the American infamy, this perpetration of mentacide on the African-U.S., is responsible for setting off and maintaining psychological misorientation across centuries and generations in the form of a falsified, slave consciousness that psychologically orients African-U.S. people to defend, develop, and maintain Eurasian American culture and interests as a priority as if ADP were dark skinned Eurasians themselves. This is always to the detriment of the mental well-being of African-U.S. as defined by the African personality construct and the normalcy templet. It reveals that the African-U.S. populace has been/is precluded by Eurasian civilizations' malicious bedeviling from orienteering in its own interest--a violation of perhaps the most human of human rights. As the affliction model seems overall applicable in other Diasporas and on the home continent, perhaps it terminates the most important product of phylogeny for ADP: to wit, their affirmative, proactive, African-centered peoplehood. What an astounding worldwide result apparently fathomable and pursuablc only in civilizations characterized by what Oliner and Gunn (2006) identified as a radical evil. It appears to manifest under Eureason (Baruti, 2006). Perhaps, in large measure this termination contributes to in extremis status worldwide as reflected in all disparity indices. It is all this that psychological restoration as a reparations domain must prioritize for repair (Azibo, 2016b).
That under Eurasian domination psychological misorientation masquerades as functionally normal psychological orientation to reality among ADP compounds the mental ravaging as the paramnesia that is implicated--brought about and cloaked by mentacide--makes the domestication, the creation of ADP as nigger-to-negro bricolage (Jennings, 2003) look as if appropriate. Aziboists are clear that neither pole nor the in-betweens of the bricolage are normal or appropriate (Azibo, 2014a, 2015a, in review b). As people are motivated to proceed as they perceive, the possibility of confabulation and other serious thought disturbances among ADP caught up in the throes of domestication under Eurasian civilization/people seems real. All this is more staggering upon realizing that not only is there no precedent for training about or treating mentacide-propelled psychological misorientation in Western psychology--especially in its DSM/ICD nosologies--but, moreover, Western psychology promotes and reinforces this psychopathology in ADP! The phenomena is captured eloquently as Eurasian:
invitation [or]... welcome into psychic and mental alienation, a deliberate... enticement into an officially supported form of lunacy. (Armah, 2006, 10)
Lunacy is not too strong a word for what the bricolage accomplishes via mentacide induced psychological misorientation. The Aziboist conclusion that "the charge of malpractice is to be laid at Eurocentric psychology's door.... [as] it has the African personality daunted in an imposed stupefaction.... [important to understand] the maltreatment is a symptom.... [t]he cause is the issue of race, i.e., how can whites [with Western psychology's input] maintain... domination in the earth, especially over Africans" (Azibo, 1993,51 -52, emphases original) seems justified. This is not psychological minutiae as Eurasian-based psychopathology exercises great material and discursive power defining the mental status of non-Eurasians through DSM/ICD (Gone & Kirmayer, 2010; Mills, 2014). Because Eurasian MHPs in all the psy-professions proceed apace with this historic-based maltreatment in full effect, it was warranted to ask them at this late date in race relations "Are you any better than your fathers and mothers?" (Azibo, 2016a, 250). Apparently not, according to theory about (Azibo, 2016b) and research into the Caucasian mind pertaining to ADP/race (Hook, 2012b, 2012c). Pessimism about Eurasians changing toward what Gutto (2013) called real justice doubles the imperative of changing ADP. Part 2 takes up this topic.
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DAUDI AJANI YA AZIBO- INDEPENDENT SCHOLAR, ST. LOUIS, MISSOURI
Daudi Ajani ya Azibo, Ph.D specializes in African-centered psychology. He is a recipient of the Association of Black Psychologists Scholarship Award (1989) and Distinguished Psychologists designation (1993). Previously a professor of psychology and presently a public intellectual since 2010 residing in Saint Louis. MO (United States), Dr. Azibo has published 75 articles and 5 books, the latest is Azibo's metatheory of African personality: A holistic, evolutionary, African-centered, racial theory with quantitative research and case study support (2018).
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|Author:||Azibo, Daudi Ajani Ya|
|Publication:||The Western Journal of Black Studies|
|Date:||Mar 22, 2018|
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