The Azibo Nosology II: epexegesis and 25th anniversary update: 55 culture-focused mental disorders suffered by African descent people.
Definition. According to Welsing (1981, 1991, chap. 13) the cognitive representation of the concept and color of God as a White male (European, Arab, or Semite) defines Jonestown Syndrome.
Diagnosing. Numerous methods could be employed. Most simply, the client may be directly asked. Pictures might be used. Rating scales and checklists could be used. If indirectly assessed, projective techniques like storytelling and sentence completion seem promising.
Discussion. The term Jonestown syndrome comes from the ADP who followed Caucasian Jim Jones, who misrepresented himself as a religious leader, to the South American jungle where they were murdered. The logic of the disorder is that in ideating the Divine or the concept thereof as White, ADP perforce relate to the Divine with a non-African medium internally via cognition. Externally or in social interaction, the human medium through which many ADP relate to the Divine is also a Caucasian or non-African. Caucasian or non-African mediums are likely to be more influential than African descent ones because it is primed cognitively whenever the concept and color of God is White. Internally, the cognitive equation states: God (which generalizes to divine, holy, righteousness, et cetera) = White male (generalized to White people, White cultures, White values, et cetera). In a sense, a halo effect is set up for Caucasians and their cultures in the minds of ADP. As well, for the African who is non-Christian--but not yet African-centered--Arabism (in the guise of Islam) is easily adopted. The cognitive equation works the same way with Arab-centered elements. This intrapsychic behavior reinforces the European's (or Arab's) role as an external mediator (e.g., high muckamucks like the European Popes, Arab Imams, and other officials) with the Divine. Consequently, Africans will "follow a white person [or Arab] anywhere he suggests (in the name of religion)" (Welsing, 1981, 29). Following in this sense refers to yielding to the survival choices (i.e., definitions of reality and resultant behavior) of the White person which usually are anti-African and pro-Eurasian.
The entire Jonestown happening and what it portends for ADP's life (Clegg, 1981) is a splanchnic demonstration of how devastating the Jonestown syndrome aspect of theological misorientation can be.
Even more alarming is the less graphic, subtle, everyday manifestations of Jonestown syndrome that predisposes ADP for holocausts like Jonestown and incredible travesties like the media reports of trampling of Africans by Africans in order to see and hear, of all people, Roman Catholic Pope John Paul in one of his missions to Africa. The thinking that the color or race of the image of the Divine is an irrelevant, trite and perhaps secondary consideration is debunked by the Jonestown Syndrome disorder which reveals it to be crucial for mental illness via religion among ADP.
Definition. Theological alienation refers to (a) the rejection of social and theological doctrines, exegeses, and practices of one's religion (b) coupled with an alienation from organized religion (c) that is caused by the psychological misorienting and mentacidal characteristics of one's religion.
Diagnosing. Theological alienation can be seen in an utter lack of deference, disillusionment, and sometimes revulsion toward the "Black Church" (any denomination), "Black religion" (any or all faiths) and its principals wherever the client lives (Africa, United Kingdom, United States, Europe, et cetera). Also, at the minimum it would be important to look for the client's resentment of and/or adverse reaction to (a) the portrayal of God and goodness iconography as White in the face of contemporary and historical Eurasian evildoing, (b) taking a posture of deference to White domination, (c) the advocacy of a quality spirit life after death in lieu of securing an equally quality earthly life, and (d) teaching theological concepts that contradict the natural order (usually in a literal fashion like feeding a stadium full of people with 5 loaves of bread and 2 fishes).
Discussion. It can thus be seen that theological alienation derives from theological misorientation and may do so with or without the predisposing presence of Jonestown syndrome. One basic effect of theological alienation is to impede or preclude the manifestation of spirituality through religion in the African descent person, a most un-African phenomenon. A further possible consequence of theological alienation is that the African descent person may be more susceptible to another religion or offshoot religious group that will also psychologically misorient him or her (the many who followed Jim Jones may represent a grim example). A vicious cycle is possible: theological misorientation leads to theological alienation, which results in exacerbated vulnerability facilitating joining another religion or cult which misorients and the iteration may repeat indefinitely until there is a total giving up on organized religion.
Attaining correct orientation is hampered when a client's spirituality is voided intrapsychically by theological alienation. The client would be in a posture operating counter to the presumed spiritual motive inherent in the human's Divine essence (Azibo, 2011d). Thus, theological alienation can serve as an impediment to Ka-initiated development, personality growth and ordered psychological functioning as this nosology and original African-centered psychology out of ancient Nilotic Africa (Azibo, 1996a) depict it. This observation is not lightweight as the ultimate in human developmental psychology was conceptualized by ancestral Nile Valley scholars as Ka-initiated movement (where Ka refers to ensoul with the Divine's essence). Thus study of the Ka was the essence of original African-centered psychology (see Azibo, 1996a; Budge, 1960; James, 1976; Massey, 1974; Schwaller de Lubicz, 1981).
Centering on "Christ" Misorientation
The facts presented by Eunomius explained the manner in which the Roman State Church was founded in the 4th century, and how its God Jesus Christ was invented
Hilton Hotema (1965, 2)
Definition. This disorder is defined as a steadfast, defensive rationalization usually invoked for outright dismissal of any entreaty to think about or discuss African-centered implications for religion by proclaiming "I am Christ-centered" or an equivalent statement in which the concept of "Christ" is Eurasian.
Diagnosing. It is mandatory that the client's statement be adjudged as both psychologically defensive and serving as a dodge. Additionally, it is suggested that at least half of the client's knowledge base about "Christ" be Eurasian-based.
Discussion. This condition is a theological misorientation because the Eurasian-based conceptualization of "Christ" as (a) a concept of cultural deep structure, (b) a historical person, and (c) in terms of his social message (social theory) is directly traceable to Roman Emperor Constantine's Nicene Creed circa 325 C.E. (Dudley, 1925) down through the Roman Catholic Council of Chalcedon in 451 C.E. about which "the Council's decision [about the nature and history of "Christ"] was not accepted by the African Christians, and the Emperor had to send troops to [north] Africa to maintain law and order" (deGraft-Johnson, 1986, 47). Serious displeasure and discord over Eurasian- versus African-centered interpretations of "Christ" during the formative centuries of Eurocentric Christendom continued down through Emperor Justinian and father of Protestantism Martin Luther.
The point to be taken is that this heritage in Christendom took the conceptualization of "Christ" in a direction 180  different from the original Africentric one on all three counts (a)-(c) (Barashango, 1982; Gray, 1991; Massey, 2000). Indeed, Martin Luther's protest--over and above the Roman Church corruption--was profoundly that his forbears in religious reform (Constantine, Council of Chalcedon, Justinian, and others) did not go far enough in obliterating the historical and cultural African roots from which Eurocentric Christendom had sprung "for it is demonstrable that the religious concept of the 'Christhood' was worked out first [by nilotic Africans]" (Finch, 1990, 170). Also, many ADP rely on Saint Paul the Apostle's portrayal of the Nazarene without knowing that Paul was a traitor working in the service of Rome against the African-centered traditions and deliberately provided false representations and teachings to facilitate Caucasianizing of the ancient African concept and history about Jesus the "Christ" (Barashango, 1982, 126-132).
Furthermore, client's invoking "Christ"-centeredness with utterly false, Eurasian understanding of "Christ" brings to the fore the problem of practicing superstition in the guise of religion again. The mythical Christ when articulated Africentrically is invokable, but the historical Jesus of Nazareth is a figment as the section epigraph and respected scholarship indicate (e.g., Finch, 1982, 1990, 169-194, 1991, 179-210; Jackson, 1982; Massey, 2000). Not dealing with centering on "Christ" theological misorientation would be a dereliction of duty for the psychological worker despite its seeming intractableness--unless, of course, the Eurocentric chiliasm has begun unbeknown to this author.
Self-Serving Spirituality (SSS)
Definition. When a person's dominant religious-spiritual orientation mainly consists of a personal relationship with the Divine (i.e., "God") that excludes or deemphasizes the personal responsibility and obligation to the race as a collective through own-race maintenance, s/he is evidencing SSS.
Diagnosing. Religiosity/spirituality scales that tap into this might be employed to
corroborate self-disclosure. Symptoms culled from the cogent analyses of Baruti (2005b, 101110) and Tillotson (2011, 117-130) include the following:
1. individual spiritualism/religiosity orientation;
2. deemphasizing or not caring about church/religion's role in community social welfare;
3. deemphasizing or not caring about church/religion's role in racism/Eurasian supremacy abatement;
4. lack of concern or deemphasis pertaining to affairs of the world especially outside of one's personal circle;
5. strong spiritualism/religiosity emphasis on the afterlife and worldly concerns only as they pertain to the personal self;
6. spiritualism/religiosity orientation that smacks of "opiate of the people," inclination toward individualism, and/or submission to the current world order;
7. little race consciousness with spiritualism/religiosity rationalizations;
8. feeling or attitude that though one may sojourn through this world, one is not of it; and
9. glorifying in so-called "born again" status (which may overlap with the centering on "Christ" misorientation).
It is likely safe to diagnose in a client manifesting at least six of the 10 symptoms for four months.
Discussion. SSS, oddly enough, is the antithesis of spirituality when esteemed ancestor Del Jones's Africentric definition is used, to wit: spirituality is when you close your eyes for sleeping at the end of the day, you have done everything you could that day to see that every African descent person is fed, clothed, and housed (paraphrased from a public lecture in Tallahassee, Florida circa 2000) (see Del Jones, 2013). So chasmal is this antinomy that SSS violates each of the three parameters of theological misorientation which are used for evaluating religious behavior. Specifically, first SSS is irreconcilable with Africentricity as social theory. Second, there exists no African oral or written historicity positioning SSS as legitimate, especially not the "Christ" character. Third, SSS is a violent desecration of the centered African cultural deep structure creation mythos. Despite these grotesqueries, truly large numbers of ADP proceed apace with SSS theological misorientation. This state of affairs reveals the grossly psychopathological quality of psychological misorientation which under Eurasian domination is considered normal (Kambon, 1996). Dr. Martin Luther King, Jr. opposed the private, inward direction of SSS calling such religiosity moribund as it dampens struggle for own-race maintenance and undermines the social responsibility of religion. Osei's observation appears to corroborate Dr. King's position and the diagnosis of SSS as theological misorientation disorder. If "[i]n Africa, religion binds man to man, and man to his families and families to the nation" (Osei, 1981, 27), then SSS by definition is a Eurasian cultural snare that strikes down psychological Africanity or African normalcy via religion.
Definition. The practice of a religion, spiritual system, or theology in which African precepts and African practices are fused into or overlaid onto a non-African-centered based system such as Western-based Christianity and Judaism and Eurasian Arab-based Islam as to give the appearance or feeling of consonance with historical African religion or tradition defines syncretism misorientation.
Diagnosing. As with theological misorientation, if the definition fits the client's religious situation the diagnosis is made. Obviously presupposed is the psychological worker's knowledge of general African religious precepts. Also, the term African practices used in the definition refers to behavioral traditions like call and response communication, verbal and nonverbal ebonics, so-called "church dancing," using African drums, depicting the major figures as genetically black, and other cultural surface structure religious behaviors that ADP engage in.
Discussion. If it is not obvious to the reader why syncretism qualifies as theological misorientation, s/he is in good company as most scholars treat syncretism as if it were something good. Nevertheless, the alien-to-African history and culture nature of modern day syncretism appears an axiomatic truism despite any relationship that might exist between it and the African past because modern-day syncretism is predicated on the alien cultural platform. When said platform is anti-African in social theory, historically, and asilically (i.e., in cultural deep structure)--as are today's Judaism, Islam, and Christianity--ipso facto it produces psychological misorientation in believers of African descent. The fused or overlaid African precepts exert no meaningful influence on the religion's formal foundation despite any African linkages. That is, at the level of "internal alertness," a concept Azibo (1994a) adapted from C. Eric Lincoln (1974), which means any religion's foundational, catechismal doctrine or dogma, syncretism is a nonfactor. The influence of syncretism is limited to the "external alertness" realm where the quality and form of a religion's expression, delivery or contextualization is manifested. Thus syncretism prefigures more of the same theological misorientation, but with a twist that is dangerous for ADP. Beyond the typical theological misorientation victim/sufferer, syncretism can capture ADP who are self-consciously resisting Eurasian religious hegemony as they are deluded into thinking they are practicing or injecting African centeredness into Eurasian-dominated religion so as to Africanize it. In actuality, the most syncretism accomplishes is a surface structural (external alertness) coloring or overlay of a Eurasian religion's deep structural (internal alertness) precepts using African energy and expressive form. This enables the Eurasian-based religion to appear to change or adapt in accordance with ADP's needs, but remain the same without the adoption of any centered African religious precepts and principles formally and, therefore, without any change in power relations. Meaningful change in Eurasian-dominated religion for ADP radiates from internal alertness. It is precisely here where syncretism is impotent.
As syncretism sometimes occurs under the watchful eye of the Eurasian who may oppose it but is unable to stop it, for many ADP a tang of victory or success may result. This is dangerous, however, as a boomerang is inevitable even when the intention of syncretism is admirable. Witness Candomble, Voudon or Voodooism in juxtaposition to Catholicism as cases in point: The Papacy still runs things or wields much influence in those spheres where Candomble and Voudon are practiced and African adherents flock to see the Pope whenever he visits their nations and, moreover, presumably follow or seriously attempt to follow any instructions he provides on social living.
Scholar after scholar like Cheik Anta Diop, Paul Nathaniel Johnson, Josef ben-Jochannan, John Henrik Clarke, Chancellor Williams, Asa G. Hilliard and others point out that ADP were practicing all the elements of Judaism, Islam, and Christianity before the Eurasian and found amusive, albeit irritating, the Eurasian imposing a Eurasianized version of a religion on them that they already had. With all the duress of colonialism and enslavement, syncretistic adjusting to the "master's" religious impositions was easy. The upshot, however, must be taken into account. Mecca, Jerusalem, Rome, Canterbury and so on are still in charge of ADP's religious affairs where syncretistic religion is the rule. Syncretism, thus, was/is a double-edged sword. It is the danger for the 21st century where theology and religion are concerned because it can cut down the vanguard on the religion battlefront. Warriors must exercise extreme caution on every front/social activity (Baruti, 2010).
Theological Misorientation: What to do about It
"Dr. Azibo, I am comfortable with my theological misorientation" A clinical psychologist who shall remain unnamed.
My explanation of the role religion and theology play in damaging ADP's mental health flagrante delicto has been thoroughgoing. It appears as good a quodlibet on the topic as ever existing. Much has been descanted of necessity as theological misorientation is in evidence in incalculable numbers among ADP the world over (Azibo, 2011c, 2012b). This reality alone is paralyzing and made more chilling by the sentiment reflected in the section epigraph. Religion and theology are truly the picadors for Eurasian domination of ADP.
By sedulously taking six excogitated concrete steps--both the practitioner and the client--the religious negativity including outright mistakes and inappropriateness can be overturned. At this juncture, the reader is asked to take a deep breath and reflect that solving the biggest of problems often leads to monumental relief. In other words, all told the relief from curing theological misorientation could itself ameliorate most disorders in the Azibo Nosology II and ready the individual for (re)vitalizing correct orientation. If accomplished en masse it would be a game changing relief with worldwide ramifications. Therefore it is incumbent on me that the Azibo Nosology II go beyond iconoclasm and frisson regarding religion and offer a solution.
Step 1 is, well, let us pray, seriously, as invoking spiritual help is African tradition. Step 2 is to take to heart George G. M. James's call for "social reformation [of ADP] through the new philosophy of African redemption" (James, 1976, 153-162). This is not proselytizing as what Professor James is calling for is simply personal dedication to exemplifying and passing on to other ADP African excellence in light of nilotic ancestral ADP being "the light of the world" (Massey, 2007).
Step 3 is to become knowledgeable of ADP's religious and theological heritage in preparation for undertaking action to make explicit life changes. Knowledge for the sake of knowledge is precluded. This step would minimally entail "a presentation of African religions, Gods and Godesses [sic] ... and their theosophical theories ... [disparagingly referred to as] 'traditional African religions' and 'fetishes'" (Alexander, 1980, 37; also ben-Jochannan, 1978, 40). Mother Jean Wilkens Dember frequently points out ADP do not need shock therapy as knowledge of our history is shock enough to start overturning ourselves. Step 4 is to use the parameters of theological misorientation--incongruousness with Africentric social theory, African historicity, and deep structure of African culture or asili--to wade all matters of religion and theology. These three parameters are inviolate. They can be used (a) to develop a new Divinely inspired centered African religion or theology, (b) to firm up an existing African-centered one, and (c) to change existing Eurasian-based ones. Option (c) logically derives, but is impractical and, frankly, neither desired nor recommended (see Step 6). Step 5 is to bar and, if one is practicing, to extricate oneself from syncretism between African and Eurasian religions and theologies.
Step 6 is reversion to any African-centered religion or spiritual system that is free of theological misorientation or at least explicitly receptive to aligning with the three parameters (that is, congruity with Africentric social theory, African historicity, and African cultural deep structure) and is personally satisfying. Again, this includes developing totally new religions/spiritual systems as well as rehabilitating those that have gotten swept and/or Eurasianized in the Eurasian conquering. In this regard, remembrance that Judaism, Christianity, and Islam are all carbon copies of African religions [and] we need to go back and take the original and deal from the original rather than the carbon (Clarke, 1991, 358) should prevent making trucklers of ADP via religion while rendering Eurasian religious influence more effete. Frankly, these steps appear to be concrete, down-to-earth commonsense and entirely achievable part and parcel to the attainment and maintenance of correct psychological orientation or mental normalcy as defined in the Azibo Nosology II.
There have been/are inspiring attempts at reversion as just defined that can be learned from like Marcus Garvey's African Orthodox Church (Garvey, 1977), Albert Cleage's (1972) Shrine of the Black Madonna and Paul Nathaniel Johnson's (1968) Fahame Temple. (Johnson proclaimed himself no less than the Prophet of Amen-Ra, the Ra Rasool, the Successor to the Gods of Kem[et] and yet he and the theology he brought forth remain unknown to scholars and the masses, see Onwuachi, 1973, 56-80, 108-112.) The Hatian VouDou religion, apparently, also holds great potential for reversion (see Umoja, 2002). African-centered Scripture (ben-Jochannan, 1974; Johnson, 1968) and exegeses of biblical Scripture (e.g., Barashango, 1982) also help with reversion. The example of Malcolm X/El Hajj Malik El Shabazz should be built upon. Although he apparently was to some degree tricked if not bemused by the Arabs, as Maglangbayan (1979) explained Malcolm X never stopped being an own-race-first Black Nationalist Separatist and in that regard on par with Garvey and Lumumba. Maglangbayan is convincing that in time it seems a safe bet that he would have become a major redressor of the religious perpetrations of Dar-al-Islam carried out by the Arab world.
The Nation of Islam (NOI) under Elijah Muhammed and now Louis Farrakhan fails miserably as a reversion to authentic African religion. It perpetrates theological misorientation in the aspects of history and Africentric social theory. In exchange for Arab money, especially "loans," Farrakhan's NOI promotes Arab social theory and Arab conquering of ADP. Each NOI has been silent or ambiguous on the African genesis of Islam, denied historical and contemporary Arab enslavement of ADP, posits an "Asiatic Black Nation" as their primary identity equating "East Asia" with Africa in the process (Muhammed, 1965, 31), refuses to self-label as African, and uses Arab-centered concepts and practices like (a) denouncing Pharaoh which perforce is the denunciation of ADP's nilotic history, (b) using the name "Mosque Maryum" instead of "Mosque Auset"/Isis after the nilotic people's Auset from which Islam plagiarized its version of Maryum or instead of Mosque Philae, Philae being the name of the temple dedicated to Auset/Isis along the Nile, and (c) Farrakhan's contemptible, ignominious proclaiming that African-U.S. people will live under Sharia law emplaced by the NOI, ad nauseam. There is a great deal of syncretism in the NOI's program also. In all, Arabicization of the rank and file NOI believers seems to be what is taking place in the midst of all this though many of them probably do not even realize it or likely are in denial about it. The American Muslim Mission of W. D. Muhammed is also open to many of these criticisms. Matters would be much easier if NOI believers and muckamucks and Muslims of African descent of every persuasion throughout the world including the Orthodox ones publicly self-sorted with a declaration like genetically black Nigerian Najib Bilal's confession that
I am a Muslim and I worship Allah and I follow the way of the Prophet Muhammad ... I have no relationship with you, except that your skin is black. The lightest Arab is closer to me than you. If there were to be war between Muslims of any shade of colour and the darkest of black people, I will be on the side of Muslims. (cited in Chinweizu, 2013b)
Instead, many pretend like quislings to be for ADP. Actually, Najib Bilal's statement can be used to query African descent Muslims suspected of theological misorientation.
Moyo Wenu. This greeting from the Congo roughly translates as I wish life to you all. I, Daudi Ajani ya Azibo, wish all ADP an African life; not a bi-racial, bi-cultural, and certainly not an American life and not just 'A Wonderful Life' as in the movie starring Donna Reed and James Stewart. Rather, I wish you a real life and the Azibo Nosology II is all about getting our people a real life. You can only have a real life if you live in tune or in sync with your culture, that is as a centered African; otherwise you are alive, but you are living someone else's life
Daudi Ajani ya Azibo (Public lecture August 2008, Oakland CA)
Treatment perspective: goal, therapeutic approach, strategy. Theory, research, and practice are things the mental health worker can control. The recommended goal of treatment should be to restore or emplace correct orientation/own-race maintenance posture in the client. This position follows from the three assumptive theoretical advances pointed out long ago (Azibo, 1990a, 1990b). It is from these advances that the absolute-psychological model that the Azibo Nosology II rests on was forged. These advances marked notable progress and improvement in thinking about personality vis-a-vis ADP ushered in by nascent centered African psychology (Azibo, 1996a). First and foremost was the advance of conceptualizing from the African-centered perspective. This led to the second advance which was an emphasizing of essentialism in Divine spirit for the African human. Part and parcel to this second advance or scientifically following from it is the working presumption of a biogenetic basis for the African personality construct as it is impossible to invoke Africentric spiritual ontology without simultaneously and necessarily requiring a biogenetic basis of African personality (Azibo, 2011d). The third advance that the natural order, interpreted Africentrically, is the definer of appropriate human behavior follows. The upshot is the dictate for (re)establishing correct orientation in ADP (Azibo, 2013a; Azibo, Robinson-Kyles, & Johnson, 2013). An even earlier formative statement that practitioners "should give instruction in [B]lack ideology and cultural identity which embraces the social and political realities involved in existing symbiotically with the larger culture" (Jackson, 1980, 294) still stands.
(Re)establishing correct orientation requires the eradication of Azibo Nosology II disorders--all of them--in the client and the community. Therefore, long-term client relationships should be structured into treatment as much as possible. Many clients may present with multiple Azibo Nosology II disorders some of which might persist while others may respond favorably to treatment.
Such a client can be construed as an approximate struggler: one who grows in correct orientation, but still maintains nontrivial psychological misorientation. The practitioner must resist terminating treatment even when the presenting problem appears handled because approximation only counts in horseshoes and hand grenades. In (re)establishing correct orientation, approximation renders the unresolved psychological misorientation(s) as okay to wink at, gives it a pass, and, moreover, provides a rampart for its entree as societal normalcy. Approximation is therefore self-defeating and at best smacks of the statistical model of mental health in which the pathology of the normative is acceptable and straight up dereliction and capitulation to the status quo of Eurasian dominance at best. Acceptance of approximation in the mental health worker's gestalt muddles the distinction in the basic sort between mentally healthy and mentally disordered and is to be avoided whenever possible.
As there is a dearth of therapeutic approaches designed for Azibo Nosology II disorders specifically or for culture-focused conditions broadly conceived, eclecticism is recommended until an empirical record supporting one approach or another is amassed. It is shameful that African-centered psychology as I write these words is no farther along as when 33 years ago Tounsel and Jones (1980, 435) astutely pointed out regarding this dearth that "the therapist has at his [sic] disposal the widest selection of theoretical options." Toldson and Pasteur (1972, 1976) provide helpful strategies. Similarly, there is no empirical basis at this time for recommending this or that treatment strategy. Logically a practitioner could work backward from the deepest diagnosed disorders up to correct orientation. However, one size may not fit all and this strategy might not be efficacious for every client or every condition. I have discerned from Mother Jean Wilkens Dember (personal communication, October 30, 2013) that one prop the practitioner might find efficacious for every client (and community prevention activities) is a ceremonious, well-crafted and adorned, symbolic Door of Return (compare to the infamous door of no return). It could be used to formalize, structure, or otherwise ease the psychologically misoriented clients into culturally transformational activity as well as reinvigorating the cultural centeredness of the correctly oriented client.
Place in the world. The task of mentally overturning ADP appears Sisyphean as the elite and comprador classes on the African continent (Keita, 1993; Khoapa, 1980), in the United States (Azibo, 2011b; Baker, 2008; Council on Black, 2002; Marable, 1980) and most likely other diasporas (e.g., Azibo, 2012b; Once Were Warriors, 1995; Sutherland, 2011) provide little leadership towards sovereignty or autonomy now (Forman's term, 1981) for the masses who, as a result, suffer what has to be one of the most brutal and severest mental devastations in the history of psychological warfare. This unprecedented psycho-cultural devastation cries out for reparations (Azibo, 2011c) as ADP find themselves in extremis worldwide, circling the drain as it were. A painful reality like this avoided and not being dealt with by the people at large or their professionals does not go away, but worsens hastening genocide (Jones, 1992, 2001). It is into this mess the nonesuch Azibo Nosology II, a paragon of culture-focused diagnosing for ADP, enters and the battle for the minds of ADP the world over is joined--this time with weaponry to go along with good intention.
As alluded to at the beginning of this article, the Azibo Nosology II is the mental health worker's spear, his or her tool of choice for making culture-focused diagnoses that facilitate the work of making the minds and bodies of ADP humanitarian instruments of African power and liberation per the opening epigraph of ancestor Amos Wilson. The importance of a functional, realistically sophisticated and yet relatively uncomplicated nosological pandect of mental disorders should not be underestimated. The Azibo Nosology II is likely just as perdurable as the DSMs and ICDs, a property afforded by its yoking to the African personality construct. What psychological worker of good will could be opposed to this nosology, particularly on the bases of fiat or miseducation once revealed?
The purposes of the Azibo Nosology II are adoption, use, and further development by African-centered mental health workers and its usage with African descent clients worldwide by all psychological workers. This must be preceded by psychological workers' commitment to the necessary exercitation to achieve competence in the nosology. If not the Kebra Nagast, Bible or Quran for conducting psychological diagnosis of ADP, the Azibo Nosology II appears to qualify for vade mecum status.
There are two major contributions of the Azibo Nosology II in the realm of practice. Regarding practice, first it provides both a more accurate normalcy reference point and laying out of culture-focused disorders for ADP than heretofore existing in mental health. This allows the psychological worker to get ahead of a client's problems instead of playing catch-up. Second, the Azibo Nosology II resplendently systematizes the disorders from African-centered literature with the Eurasian DSM and ICD nosologies. As the Azibo Nosologoy II straightforwardly projects its centered African reality as correct for ADP worldwide, it is an exemplar of multi-cultural reality manifest. This is in sharp contrast to lip-service acknowledging a place for multi-cultural reality while in practice and thought the psychological worker proceeds employing the prism of Eurasian-centered psychology. As a practical tool, then, the Azibo Nosology II is launched neither as a competitor nor usurper, inherently, of Eurasian nosologies or psychology. Psychological workers of good will should not resist the Azibo Nosology II construing it as an ungrounded competitor, but should retool and come again with it. For clarity, it would be a practical mistake to construe the Azibo Nosologies I and II as reactionary weapons mischievously set forth for conflict with Eurasian psycho-political culture and establishment for as Jamison (2014) in this issue points out it is the latter in its aggressive oppression of ADP which is bringing the conflict.
A third contribution pertains to epistemology and the sociology of knowledge. As cogently put forth by Tommy Curry (2014) in this issue, it has been overlooked by scholars that the original Azibo Nosology is as much an example of how to construct African-centered theory as it is a mental health tool. Proudly, the Azibo Nosology II would seem to continue this epistemological legacy. In the process, it is not to be overlooked that the subsumption--succinct and perhaps sublime--by the Azibo Nosology II of Eurasian-centered psychology's diagnostic systems has occurred.
In conclusion, if the Azibo Nosology II is not the quintessence of what liberation psychology entails (Azibo, 2001; Martin-Baro, 1994; Thompson & Alfred, 2009), then I do not know what is. As a counterpoise to psychological oppression, has there been a single more empowering seed in African-centered (Black) psychology since Francis Cecil Sumner's feat in 1920 opening the doorway to doctoral level psychology for the African-U.S. (Guthrie, 2004)? The Azibo Nosology II is proof that African-descended psychologists and mental health workers are broad shouldered enough, strong in arm enough, keen in intellect enough, and diligent in duty enough "to carry on in the work started by our ancestors" (Azibo, 1996a, 23). I pass the Azibo Nosology II on to the reader in hope that "in your field, my seed of harvestry will thrive" (The Petrified Forest, 1936). To the mental health worker who passes on my pass, Thayer's words from May 1890 are a propos: what a "pitiable rejection of a great opportunity" (Kimball, 2009).
Although as British Negroes we were freed in 1838, and in America as Negroes, we were freed in 1865 from chattel slavery, unfortunately we have still remained slaves; and the efforts of the Universal Negro Improvement Association are to create a second emancipation--an emancipation of the minds ...
Honorable Marcus Garvey (cited in Martin, 1983, 128)
In 1994 I provided an analysis warning that the death of African-centered psychology by usurpation of Eurasian-centered psychology in Blackface was in the offing exactly like what had happened to African-U.S. Liberation Theology (Azibo, 1994a). Not long after I warned of the Europeanization or Whitening of so-called Black racial identity theory (Azibo, 1998). I resigned from the Editorial Board of the Journal of Black Psychology refusing to lend my name to its blatant participation in this looming death of the African (Black) psychology discipline, a discipline perhaps representing the last line of defense for ADP in these times where mental freedom is concerned. For the same reason I have not renewed membership in the Association of Black Psychologists (ABP) since 2003. Furthermore I have made public my dispraise of ABP panjandrums and others perceived by me to be "walking contradictions, and opportunists .... [especially] the older generations" (Azibo, 2008a, 579) whom, in my view, should take the weight for African-centered psychology's death which has materialized to a great degree in my view.
In contrast to that gloominess, in the conclusion above I maintained positivity regarding continuing the ancestral path in mental health work by African descent mental health workers. My own work including the present article stands as testimony (see Curry, 2014; Jamison, 2014). Still, the reality is that work like mine is in the minority. By that I mean Africentrically located work which refers to using the patterns for interpreting reality that come from the irrefragable African-centered conceptual universe to construct and critique knowledge as against the mere mouthing of pro-African/pro-Black orientation (Azibo, 2012a). Any African descent mental health worker can produce theory, research, and practice that mouths motivation to be in the best interest of ADP. Many have including psychologists from the traditional and reform schools (discussed in Azibo, 1996a; Karenga, 1982). When done genuinely, that only amounts to Africentric orientation; not location (Azibo, 1992, 1994a). Orientation alone is not sufficient and also is epistemologically fallible being open to what are called "pseudoetic errors (Triandis, 1972), category mistakes (Ryle, 1949), and transubstantive errors .... [which means] taking the cultural and psychological norms of one group [say Eurasians] and applying them in establishing the meaning of the cultural and psychological functioning of another group [say ADP]" (Azibo, 1996a, 21, 24). This is why African-centered psychology is currently necrotized in a reform school and reconstructive approach holding pattern as if haunted by the realization of the specter of an entire, visible literature based on Eurasian psycho-cultural thought much as I predicted (Azibo, 1994a, 1996c, 52, 1998, 212).
Whether the gloom or the great potential is emphasized, plenty remains to be done as the sorted ledger no doubt would find ADP overwhelmingly located on the disordered side. This includes especially the mental health workers of African descent also. Mental health establishmentarianism, as well, has been a formidable opponent to affirmative, assertive African psycho-cultural behaving (Jackson, 1979; Sundiata, 1970), particularly correctly orienting ADP. In my recent public lectures just articulating the idea can infuriate Eurasian psychological workers. Despite entrenched opposition, in order not to despair and to avoid weltschmerz I regularly reflect on Dr. Martin Luther King, Jr.'s (1968) entreaty to study psychological changes in African-U.S. people, Chomsky's (2008) discussion of the social responsibility of intellectuals, and Adam Clayton Powell's (1966) call for seeking audacious "Black power." I regularly stand on Asa G. Hilliard's (1988) instruction to return to the source for starting and I take seriously Del Jones's urging that "we must open ourselves up to Afrikan culture in a real sense" (1993, 119). Doing these things helps me to keep in focus that despite it all, all is not lost. Indeed, I keep close the genius of Del Jones (1990, 1992, 1993, 1996, 2001) for the Azibo Nosology II enterprise is captured in his analogy:
Like a battery post under the hood of a car, corrosion attacks and strangles the power from serving the vehicle. Even though the car seems dead, once you pull off the cables, clean them and allow contact to be made cable to post, the engine roars to life ready to serve again. (Jones, 1993, 119)
The analogy makes hope somewhat reasonable. Specifically, diagnosis and treatment using the Azibo Nosology II is what will remove the Eurasian psycho-cultural corrosion in the psyche of ADP and reestablish in the process an explicit African-centered own-race maintenance orientation that will power back to life the waylaid African personality which, in turn, will serve by moving ADP again toward freedom (the ability to conceptualize the world in ways contiguous with our ancestors), literacy (the application of our freedom in all areas of people activity), and sovereignty or autonomy now. Chancellor Williams (1976), it should be remembered, emphasized the resilience, the carrying on by ADP in our own ways of life despite being pounded by death-dealing Eurasian power.
Song has helped ADP to mentally cope with the pounding historically. Surprisingly I have found lyrics from George Clinton's Parliament (1993) helpful in staying on point. I offer them with my interpretations as an ode for the African descent mental health worker to use whenever inspiration or invigoration is needed:
Fantasy is reality in the world today. (1) Recollections of what Grand daddy used to say (2) keeps me hanging in there. (3) That's the only way. (4) My mind is mine and mine my mind will always stay. (5) No way of life, no man-made laws gonna take it away. (6)
The first line is a reminder that ADP do not live life under Eurasian domination in terms of confronting reality, at least not the African-U.S., but in terms of denial, fear and escape (Azibo, 2013b; Welsing, 1991, 153-161; Wilson, 1993). Lines 2-4 underscore the vital role of ancestral African deep thought for African redemption in the 21st century (e.g., Carruthers, 1995, 173-176; James, 1976, 153-162; Onyewuenyi, 2005). The words of the Honorable Patrice Lumumba, peace be upon him, are invoked: "We are Africans and wish to remain so. We have our philosophy, our customs, our traditions .... To abandon them ... would be to depersonalize ourselves" (All African, 1983). Line 5 is used as affirmation of commitment to the African utamawazo as it came into existence paraphrasing Diop (1978b, 9) in the beginning before the successive contact of different racial peoples and reciprocal influences. Finally, line 6 conveys affirmation not to be contained by rules and regulations that govern mental health work in Western societies whensoever they hinder ADP's liberation. A luta continua, lasima tushinde mbilishaka (The struggle will continue and we will conquer).
Asante sana (thank you very much) to Maggie Jackson, Tequila Keith, and Colita Nichols Fairfax, Ph.D for various assistance over the years.
This work is dedicated to Mother Jean Wilkens Dember, M.H.S. She is a founder of Afrikans United for Sanity Now!, which under her direction has for the last 24 years organized annual grass roots mental health conferences in Houston and New York City. She also has engaged the Roman Papacy to intervene in police shootings of African-U.S. in New York City by Catholic police officers. A Queen Mother for true.
To the memory of Lorraine Marie Allen-Miller, my mother
To the memory of Frank K. Miller, my father
To Muthy Fatama, my wife of 31 years, how blessed I have been to have had you all in my life
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Daudi Ajani ya Azibo, Ph.D.
St. Louis, Missouri
United States of America
Table 1 Schematic for Conceptualizing Psychotherapeutic Intervention with African Descent People Own-race Maintenance or Primary Part of Personality Ordered Disordered Idiosyncratic Ordered (A) (C) or Secondary best possible unacceptable, Part of situation intervention Personality required, mandatory transformation to (A) Disordered (B) (D) intervention unacceptable, helpful, but not intervention mandatory, required, transformation to mandatory (A) as appropriate transformation to (A) or (B), never transform to (C) and end treatment
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|Title Annotation:||p. 137-177|
|Author:||Azibo, Daudi Ajani ya|
|Publication:||Journal of Pan African Studies|
|Date:||Oct 15, 2014|
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