In the third of our exclusive seven-part series, Bro. Ldr. Mbandaka, spiritual leader of the Alkebu-Lan Revivalist Movement will provide more practical insights into Afrikan Spirituality, within the context of the Afrikan life cycle. Subsequent parts of the series will take place on the first Monday of the month as follows: Part 4: 2nd December 2019 – Initiation Pt 2; Part 5: 6th January 2020 – Marriage; Part 6: 3rd February 2020 – Eldership; Part 7: March 2nd 2020 – Death and Passing Over. Parts one are two are available to listen to again on the Alkebu-Lan mixcloud page (https://www.mixcloud.com/AfrikaSpeaks/the-divine-cycle-of-life-series-part-1-afrikan-spirituality-01072019/ and https://www.mixcloud.com/AfrikaSpeaks/the-divine-cycle-of-life-series-part-2-how-should-we-name-our-children-071019/).
Tonight is the first of two-part presentation on Initiation. In the current climate, the term Rtes of Passage is often invoked, as a mean to address the challenges engulfing Afrkan young people. (1) Although the prescription is correct the term Rites of Passage is often misapplied in that it is commonly referred to a process of bringing adolescents to adulthood. In actuality Rites of Passage is a life-long endeavour (and then some). As the Alkebu-Lan Revivalist Movement Kuroira (Catechism) explains:
“Rites Of Passage is a formal process within our Afrikan culture, designed to nurture and guide a person, through the key stages of ‘the cycle of life’ I.e. from the womb to the tomb and beyond; that is to say: from conception and birth, through growth and maturation into adulthood and Eldership, to passing over into Ancestorship and then Rebirth. These key stages are marked by special ceremonial rites, including Naming at birth, Initiation into adulthood, Marriage for procreation, Initiation into Eldership and Ceremony of Passing into Ancestorship. It also includes the pouring of Libation to the Ancestors.”
So the process referred to in relation to young people is more accurately called initiation (i.e. into manhood and womanhood) as part of a life-long process. Nevertheless, given the perceived crisis, it is not surprising that the focus is predominantly arrayed on the adolescent stage. Thus, initiatives like Origin (https://originhq.wordpress.com/) established almost twenty years ago, as well as Akuah (http://ritesofpassage.uk.com/) Manhood Academy Global (https://www.manhoodacademyglobal.com/) and the Womanhood Academy (https://www.womanhoodacademy.com/), that were lauched more recently are rightly garnering widespread community support.
However, even widespread support is not really enough. For these programmes to fully attain the desired outcomes, total community backing is required to make the proverbial village fully functional. This is certainly no reflection on the good work that the named projects (and many more besides) are already doing. The onus has to be on the community as a whole. Bro. Ldr. Mbandaka has previously emphasised the importance of the village/community:
“Village:- Community: an organised body of people, of common origin, identity, values, interests, objectives and institutions; the constituent/contingent of a nation. (NB. Geographical proximity is often a common and important feature of a community.)
An organised, functional village (community) is therefore essential to the RofP programme. Thus, the stronger (more functional) the village, the more meaningful & successful the RofP programme.” (2)
So it could be argued that our commitment to the establishment of a functional village is proportionate to the degree that we want to see the issues facing our young people resolved. In his presentation for this show, Bro. Ldr. shares the Ancestral wisdom about the consequences of falling short of this imperative:
“If the children are not initiated into the village, they will burn it down just to feel its warmth.” (3)
Once community members are clear about their responsibility to their collective functioning and maintenance, they should be in a position to affirm a value system that will guide it to erect the necessary life-enhancing, life-sustaining institutions. Bro. Ldr argues that for Afrikan people this must be founded on an authentic Afrikan-Centred spiritual cultural world view. This is something that Alkebu-Lan initiates are required to overstand. Again, referring to the Kuroira:
“Q. What is Spirituality?
A. Spirituality is a way of life steeped in reverence to a Divine Creation and (Divine) inner cultivation (to become MWARI-like).
Q. What is the significance of spirituality to Afrikan People?
A. Spirituality is the centre and foundation of Afrikan Culture, the core of Afrikan Consciousness and the essence of the Afrikan Personality.
What is the name of the creator in our faith: Alkebu-Lan Livity?
The name of the creator in our faith is MWARI-NYAKUSIKA, meaning God – The Creator; from the Shona language of Zimbabwe. However, The Creator has many names from the many tongues of our Ancestors; across the length and breath of the Afrikan continent.
Q. How do we know that MWARI (God) exists?
A. Through ‘the concept of the law of Divine (or Supreme) creation’; ie: “Everything ,that is, was created and everything that was created was created by an entity or force greater than itself, imbued with the essence of its creator.” The infinite extension of this law brings us into the realm of The Supreme Creator – MWARI-NYAKUSIKA (God – The Creator).
Q. Who is MWARI?
A. MWARI is the Supreme Being, the ultimate intelligence, who is the creator and sustainer of the universe. Thus, MWARI is the source from which all things come into existence; that is to say, MWARI is The Supreme Mother/Father of the universe.
Q. What is the nature of MWARI?
A. MWARI is the totality of the universe, manifested in all that is. The nature of MWARI is therefore coded and manifested in the universe itself, that is to say, in the laws of nature. Thus, nature is the manifest character and will of MWARI.
Q. How do we reverence MWARI?
We reverence MWARI by prayers and sacred rituals, by adhering to the principles of Ma’at and Djehuti and by harmonising with the laws of nature. These principles are the foundation for the attainment of Divine human perfection and Divine human intelligence.
Q. Why must we harmonise with the laws of nature?
A. Since nature is the manifest character of MWARI, harmonising with the laws of nature is submission, or obedience, to the will of MWARI. Thus, we imbibe the attributes of MWARI & strive to accomplish the Divine purpose of being.
Q. What is our Divine purpose of being?
A. Our Divine Purpose of being is to become more MWARI-like (Godlike), to destroy all evil upon the face of the earth and to build the kingdom of righteousness hereupon, according to the will of MWARI and the ways of Mudzimu-Mukuru.”
Implicit in this are the concepts of Natural and Cultural-Imperatives. Natural-Imperatives are compelling events in the Afrikan life cycle which are determined by the laws of nature, while Cultural-Imperatives are compelling events in the Afrikan life cycle which are determined by cultural traditions. Cultural imperatives compliment and harmonise with natural imperatives.
From this perspective, initiation will affirm the divine natures of woman and man and hence their divinely ordained roles and responsibilities. This helps to develop individuals of what Marcus Garvey refers to as “sterling character”, (4) the foundation of strong, resilient families upon which any nation depends. For as Mwalimu Baruti reminds us:
“Europeans have no greater fear in the contemporary setting than the consciously centered Afrikan family.” (5)
On this show, Bro. Ldr will detail some of the aspects of the Alkebu-Lan initiation process, highlighting the importance of the peer group and how this can create life-long support structures for young people as well as highlighting the responsibilities they have to their elders (and vice-versa), in service of not just community cohesion but also community prosperity.
(1) Alkebu-Lan Revivalist Movement (15/04/19) ‘How can we get to grips with youth violence? https://www.alkebulan.org/2019/04/15/afrika-speaks-with-alkebu-lan-on-galaxy-radio-150419-how-can-we-get-to-grips-with-youth-violence/
(2) Bro. Ldr Mbandaka (03/10/17) Rites of Passage. Presentation delivered at Alkebu-Lan Vombo Verenga.
(3) Alkebu-Lan Revivalist Movement (28/11/04) The Initiation Ceremony of Tafadzwa Mbandaka Programme. Alkebu-Lan Revivalist Movement.
(4) Bro. Ldr Mbandaka (2009) Mosiah Daily Affirmations. Soul Force Promotions. p. 17-8
(5) Mwalimu K Baruti (2010) Iwa: A Warrior’s Character. Akoben House. p. 203
we ask the question:
What is the purpose of initiation?
1) Can ‘Rites of Passage’ programmes be really effective without a functional community?
2) Are our children burning the village just to feel its warmth?
3) How important is Afrikan Spirituality to Initiation?
4) Do people who consider themselves divine kill each other?
5) What steps do we need to take to render a community-wide initiation programme?
Our Special Guest:
Bro. Ldr. Mbandaka: Resident guest who is Spiritual Leader of the Alkebu-Lan Revivalist Movement and UNIA-ACL Ambassador for the UK and national co-Chair of the interim National Afrikan People’s Parliament. Bro. Ldr is a renowned Afrikan-Centered Education Consultant and educator and is a veteran activist of over 30 years standing. He is a featured columnist in The Whirlwind newspaper and author of Mosiah Daily Affirmations and Education: An African-Centred Approach To Excellence.