For the forth presentation in our exclusive seven-part series on the Afrikan life cycle, Bro. Ldr. Mbandaka, spiritual leader of the Alkebu-Lan Revivalist Movement, concludes the subject of initiation.  The previous parts are all available on Alkebu-Lan’s Mixcloud page (https://www.mixcloud.com/AfrikaSpeaks/).

In the previous session, Bro. Ldr outlined the spiritual essence underpinning initiation, manifested in the divinely ordained attributes of men and women that the rites of passage process is designed to bring out (https://www.mixcloud.com/AfrikaSpeaks/the-divine-cycle-of-life-series-part-3-initiation-pt-i-041119/).

In this session he will reiterate the essential point that:

“As we contemplate the initiation, nurturing our children into adulthood, we must concern ourselves with how we go about building strong Afrikan communities with the institutions that have the wherewithal to effectively promote every aspect of our Afrikan lives.”

Unfortunately, the current popularity of rites of passage doesn’t have a significant correlation in community building so that work is still needed.  Yet the relationship between initiation and community is necessarily a symbiotic one.  Initiated children have a duty to maintain and advance the tenets of the culture, beyond any personal, parental preference.  Bro. Ldr. Refers to the ancient Ancestral teachings of Ptah-Hotep (Fifth Dynasty, 2494-2345 B.C.E.), as highlighted in Dr. Maulana Karenga in Selections from The Husia:

“If you are parents of worth and wisdom, train your children so that they will be pleasing to God. And if they do what is right, following your example, and handle your affairs as they should, do for them all that is good. For they are begotten of your own heart and soul, Therefore, separate not your heart from them. But if they fail to follow your course, oppose your will, reject all counsel, and set their mouth in motion with vile words, then drive them away. For they are not your children and were not born for you. Those who are guided do not go wrong, but those who wilfully lose their way will not find a straight course.” (1)

The Ancestors outline the benefits of our children following our counsel:

“If a son and daughter accept the righteous teachings of their parents, none of their plans will go wrong. Teach your children, then, to be those who hear well; they will be valued by those of weight and substance and their speech will be informed by what they have heard.” (2)

The process of initiation is designed to test and challenge our children, enabling them to advance the interests of the community and nation in succeeding generations – assuming the structures are in place to facilitate this.  The objective is to create continuous cadres of Jegnoch, if we use the definition of the Amharic term advanced by Nana Kwaku Berko I., aka Ifagbemi Sangodare (Wade Nobles) as a “brave person who is the protector of the culture, unafraid to speak truth to power”:

“Jegna: Jegna (Jegnoch – plural form) are those special people who have (1) been tested in struggle or battle (2) demonstrated extraordinary and unusual fearlessness, (3) shown determination and courage in protecting h/er people, land and culture. (4) shown diligence and dedication to our people (5) produced exceptionally high quality work (6) dedicated themselves to the protection, defense, nurturance and development of our young by advancing our people, place and culture. The easiest and foremost interpretation of the Jegna is one whose central focus is on the culture and character of one’s people. The Jegnoch cherish and love their people.” (https://www.drwadenobles.com/sakhu-scholarship)

It might be useful to get an idea of the journey that leads one to this destination. In the Alkebu-Lan Revivalist Movement, whose programme is primarily for the children of members, it ideally begins with the Children’s Programme, designed to culturally orient them.  The next key stage occurs around the time of puberty at the transition into adolescence, or what could be called Kuyaruka (age of accountability) in the Shona language of Zimbabwe.  This Transitional Blessing at this stage earnestly begins the six to seven preparation for initiation into adulthood. The aims and objectives of the Alkebu-Lan Revivalist Movement Rites Of Passage programme are as follows:

• To prepare our boys for manhood and our girls for womanhood.
• To give them a clear definition and understanding of the natures, roles and responsibilities of manhood and womanhood.
• To give them a clear understanding of their transition from childhood, through adolescence into adulthood and the transformations they will experience physically, psychologically and emotionally.
• To en-skill them in coping with and successfully negotiating the challenges of adolescence.
• To provide for and advise them of the support mechanisms available to them, throughout adolescence.
• To educate, nurture and prepare them for healthy, premarital, as well as marital relationship, the meaning and essence of love and sexual development.
• To educate and instruct them in matters of sexual propriety.
• To ground them in the Spirituo-Cultural traditions of Mama Afrika, according to the ways of Mudzimu-Mukuru (the Great Ancestors).
• To ground them in an in-depth knowledge of our great history from an Afrikan-centred, world view perspective, replete with the knowledge of our great historical empires and civilisations, heroes, sheroes, inventors and inventions.
• To instruct them in the philosophy and faith of ALKEBU-LAN LIVITY as the spirituo-cultural philosophy and faith of the ALKEBU-LAN REVIVALIST MOVEMENT.
• To instruct them in the philosophy of Nationalist Pan-Afrikanism as the political philosophy of the ALKEBU-LAN REVIVALIST MOVEMENT.
• To educate them as regard the insidious and pernicious myth of white supremacy and its oppressive racist impact upon society and the world.
• To empower them in the historical fight against global white supremacy (racism).
• To prepare them (educate conscientise and en-skill them) for community life and nation building, towards the enhancement of our human civilisation as masters of their own lives and destiny.
• To initiate them into adulthood as sound well cultivated Afrikan men and women disposed to fulfilling the true meaning and purpose of Afrikan life, according to the philosophy of ALKEBU-LAN LIVITY.

More generally, surveying some of the materials detailing existing programmes may assist those looking to establish a programme.  In his book Asafo: A Warriors Guide To Manhood, Mwalimu K Baruti focuses on the rearing of boys into men and provides a breakdown of what “Afrikan rites programmes we develop for our sons must instil/teach”:

• “Respect of the Creator, nature and the Afrikan nation
• Respect for our elders
• Respect for our women
• Respect for male/female relationships
• Self-Discipline (resilience and determination)
• Self-defence and defence of family and community
• Fiscal responsibility
• Sexual morality
• The role and responsibilities of fatherhood
• The role and responsibilities of brotherhood
• Ourstory
• Critical thinking skills

Remember that these requirements are designed for initiates in middle and high school (13-18 years of age).  They should be accordingly modified for males in younger and older age-grade cohorts.

As in any programme designed to bring anyone up from one level of knowing to another, a set of basic requirements must be established that will introduce, test and hone those skills deemed essential to the makeup of the “new” person.  For boys, our warriors in training, the following inexhaustive list should be considered basic to preparing them to become members of the warrior class. At the conclusion of their rites, aspiring Asafo should have passed tests demonstrating their competence in:

• Cooking (prepare a meal, even if of raw foods, for their family from scratch)
• Tracking small animals (be able to identify the footprints of various animals and to follow them through changing terrain for an extended distance)
• Knowing their nutritional requirements
• Distinguishing edible from inedible plants (be able to do this and how to test unknown plants for edibility)
• Identifying the medicinal qualities of plants and other matter in nature
• Sewing (design, acquire material, cut out and sew a new garment for self or family member to wear)
• Their genealogy (be able to recite the full names and something of meaning about each of their maternal and paternal lineage, to a minimum of five generations back)
• Camping (build a shelter in the woods and sleeping in it overnight)
• Swimming (swim length of pool and back)
• First aid and life saving methods (gain a working knowledge of human anatomy, learn those practices which proven successful in preventing illness and techniques for temporarily addressing internal and external body trauma, including knowledge of what to do to keep from harm in natural disasters)
• Martial arts/wresting (acquiring basic skills in hand-to-hand combat in some for of martial arts like Capoeira, which include wrestling)
• Walking (doing a 5-10k endurance walk in nature)
• Running (finishing a paced, nonstop 1k run over natural terrain)
• Fasting (go at least 24 hours without eating any solid foods)
• Cutting down a tree with an axe (done with the tree’s permission during camping expedition so it not a meaningless destruction of nature)
• Some training in each of the construction vocational skills, such as carpentry, wiring (electrical), plumbing, roofing, bricklaying, kwk
• Public speaking (make a five minute presentation to the community on something they have studies about ourstory on the continent)
• Ourstory (read/study three or more books on ourstory from a predetermined reading list)
• Car maintenance (changing the oil, fixing a tyre, changing an air filter, kwk, even knowing how to hot-wire a car)
• Agriculture (grow a plant that yields an edible fruit, vegetable or herb (or an entirely edible plant)
• Using directions based on the heavens (demonstrate proficiency finding directions using the stars, sun and moon)
• Afrikan value system (study the spiritual and moral beliefs of a traditional Afrikan society)
• Chess (mastery of basic tactics and strategies)” (4)

For girls, author Mary C Lewis outlines “a rites of passage programme for you” in her book Herstory: Black Female Rites of Passage, while highlighting the use of the Nguzo Saba (“the Seven Principles of Blackness”), created by Dr Maulana Karenga, as an “effective frame of reference” for a programme with the overall objectives of: (5)

“To foster knowledge among young Black females of the specific nature of their sexuality;

To encourage appreciation of African-American familyhood and the manner in which process-oriented, survival-based family rules are shaped by cultural traditions and individual circumstances;

To enhance participants’ awareness of their role in the development their community and their friendships;

To increase the appropriate and practical use of time, work, habits and money;

To direct participants’ interests and attitudes toward creative self-expression as a meaningful vehicle;

To use nurturing, self-loving approaches to a variety of everyday as well as ‘benchmark’ situations.

Overall Goal: To provide opportunities for Black female adolescents to prepare themselves – physically, socially, emotionally, intellectually and culturally – for the passage to womanhood.”

The programme components are arranged under several different themes with respective goals, methods and resources.  Here, we will just focus on the themes and goals:

“Sexuality

1. To increase knowledge of the stages of adolescent growth.
2. To increase knowledge of the areas of development within each stage.
3. To specify participant’s concrete reasons for delaying the onset of sexual intercourse.
4. To specify participant’s concrete reasons for delaying pregnancy.
5. To increase awareness of myths about Black females and the role of myth making today.
6. To facilitate formation of personal definitions of Black female sexuality.

Familyhood

1. To increase knowledge of African traditions regarding family roles.
2. To develop awareness of participant’s responsibility and importance to her family’s effectiveness.
3. To demonstrate at least one way participant can apply an African tradition to the life of her family.

Our Community/Our Friends

1. To develop specific definitions of participant’s expectations regarding her community and her friend’s roles in her life.
2. To increase awareness of participant’s responsibility, role and importance to her community and friends.
3. To increase skills in implementing participant’s community role.
4. To increase knowledge of role a community has played in African-American history.
5. To facilititate development of communication skills.

Our Time/Our Work/Our Money

1. To increase awreness of the role of time in adult life.
2. To increase knowledge of work habits participant can presently implement.
3. To foster awareness of ways to implement cooperative economics.

The Well of Creativity

1. To increase participant’s wareness of African traditions in music, crafts and dance.
2. To foster participant’s interest in gaining additional skills in African-oriented music, crafts or dance.
3. To increase knowledge of ways in which African aerts traditions are applied to the popular arts.
4. To facilititate production of alternative’media messages’ involving music, crafts or dance.

Being and Becoming Whole and Proud

1. To increase knowledge awareness of nurturing techniques to use in everyday situations.
2. To increase knowledge of ‘benchmark’ events in a Black female’s life.
3. To demonstrate skills gained throughout the rites of passage program.” (6)

Much is made of the successful initiate usually with a grand public ceremony serving as both a declaration of achievement and reaffirmation of the communal value system.  Bro. Ldr. Mbandaka outlines that leading up to this ceremony, the initiate undergoes a period of seclusion during which time their hair may be shaved (male) or cut short (female) as well as guidance sessions with the Mama’s/Baba’s Council.

Bro. Ldr, explains, using terms in Shona, the Alkebu-Lan Revivalist Movement’s spiritual language, key features of the ceremony itself include the initiate’s veiled (symbolising the womb before being born into adulthood) Kupinda (Entrance).  Led by Mukoma (senior brothers) or Hanzvadzi Guru (senior sisters).  They are greeted with Wawuya (Welcome).  The community then stands and pours Komborero Zvemhuvi (Communal Blessings) on the initiate(s).  One of most compelling aspects of the ceremony is the Kuroira (Catechism).  Here questions are posed about their knowledge and overstanding of the teachings and instructions of his Rites of Passage. They must demonstrate to the community that they has learnt well and are ready to assume the responsibilities of manhood or womanhood. The initiate is partially unveiled for this, but their face remains hidden from the gathering.

Following the Kuroira is the Kuzovwa mafuta mumusoro (Consecration of the Crown – head). The initiate’s head and face are washed and anointed. They are being sanctified for the righteous work that lies ahead. It symbolises the sacredness of manhood/womanhood, in line with their divine essence of man is. An Ankh chain will be placed around their neck, symbolising readiness for life. The Uchat (eye of Heru – pendant), given to them at their transitional blessing (age 12), but removed for the ceremony will be replaced. The Uchat symbolised the nurturing of their ‘third eye’ (or inner/spiritual/all seeing eye).

On satisfactory completion of the foregoing, the initiate is summoned to Simuka (Arise) for the Kutarisa Mberi (Ritual of projection), a projection towards the future and the bitter/sweet realities of life comprising the taste of honey (sweet) and Kola nut (bitter) and temple anointed with oil (balance).

The climax of the ceremony is the Sendekera (Go tell them).  The initiate is escorted by their senior peers into the gathering to meet everyone, starting with the Elders, all of whom will congratulate and wish them well. During this the gathering will chant: “Sendekera Mukoma/Hanzvadzi Guru Chakanyuka” (Go tell them Big Brother/Sister Messenger of the Earth – earth and spirit mystery); an instruction to go out into the world and be a messenger, telling the truth and to mobilise and organise our people for liberation.

As part of the Kuroira they will have already declared some of their specific responsibilities to community building, for example building families:

Q. What will be your duty in this regard after you have become a (man/woman)?

A. With the authority and guidance of my Elders, it will be my duty, in due course, to marry and build with my Afrikan (Queen/King) a strong Afrikan family, community, nation and civilisation. Within this context, it will be my duty to be an impeccable example of (manhood/womanhood), by fulfilling my responsibilities as a (husband/wife), as a (father/mother), as a (son/daughter) and as a leader and dedicated worker within my community; towards the total liberation of my people.

Bro. Ldr. Affirms:

“So even getting married and having children is for the strengthening of their community, the strengthening of their nation, the empowerment of their nation for total liberation.”

The issue of marriage will be covered in more detail in the next life cycle series presentation.

Fraternal interactions are also very important as the cohorts of initiates develop lifelong relationships. Jomo Kenyatta, citing the Gikuyu case shares the continental context:

“One body in all tribal matters and have a very strong bond of brotherhood and sisterhood among themselves. Thus, in every generation the Gikuyu tribal organisation is stabilised by the activities of the various age-grades, of old and young people who act harmoniously, in the political, social, religious and economic life of the Gikuyu.” (7)

An important area of emphasis is that Alkebu-Lan initiates have a ready-made context to advance their newly professed mission – the ongoing liberation work of the movement.  It behoves the community at large to ensure there is constructive application of the experiences, skills and insights gained in all rites of passage initiation programmes that are delivered.

Speaking about Afrikan manhood, in respect of who should direct rites of passage initiation programmes (the same would logically apply to Afrikan womanhood programmes), Mwalimu Baruti shares this perspective:

“It has been said and rightfully so, that men who have not been through a (correct) rites of passage program should not try to develop or lead one without first doing so.  You cannot teach what you do not know. But these trying times call for serious-minded Afrikan manhood training in our community and not every willing man is able or within reach of a good seasoned, Afrikan centered rites program.  In many cases age is also a factor.  ReAfrikanization ofsten does not occur until we have passed the acceptable age for youth programs and we are far from having institutionalized nationwide, community-based age-grade programs where rites programs are carried on throughout the stages of an individual’s life.  Under such conditions, men in earnest need to start training our boys where they are at, with what they have and let their hearts, spirit and study help them lead our son’s home.” (8)

(1) Dr. Maulana Karenga (1984) ‘Selections from The Husia: Sacred Wisdom of Ancient Egypt. University of Sankore Press. p. 42; also see Runoko Rashidi (1992) Introduction To The Study Of Classical African Civilizations. Karnak House. p. 35-6

(2) Karenga. p. 48

(3) Alkebu-Lan Revivalist Movement (28/11/04) The Initiation Ceremony of Tafadzwa Mbandaka Programme. Alkebu-Lan Revivalist Movement.

(4) Mwalimu K Baruti (2004) Asafo: A Warriors Guide To Manhood, Mwalimu. Akoben House. p. 128-131

(5) Dr. Maulana Karenga (2008) The Nguzo Saba (The Seven Principles). http://www.officialkwanzaawebsite.org/7principles.shtml., defines the Nguzo Saba as: Umoja (Unity) – To strive for and maintain unity in the family, community, nation and race; Kujichagulia (Self-Determination) – To define ourselves, name ourselves, create for ourselves and speak for ourselves instead of being defined, named, created and spoken for by others; Ujima (Collective Work and Responsibility) – To build and maintain our community together and make our brother’s and sister’s problems our problems and to solve them together; Ujamaa (Cooperative Economics) – To build and maintain our own stores, shops and other businesses and to profit from them together; Nia (Purpose) – To make our collective vocation the building and developing of our community in order to restore our people to their traditional greatness; Kuumba (Creativity) – To do always as much as we can, in the best way we can, in order to leave our community more beautiful and beneficial than we inherited it; Imani (Faith) – To believe with all our heart in our people, our parents, our teachers, our leaders and the righteousness and victory of our struggle.

(6) Mary C Lewis (1988) ‘Herstory: Black Female Rites of Passage. African American Images. p. 115-126

(7) Jomo Kenyatta (1961) Facing Mount Kenya. Martin Secker & Warburg Ltd. p. 2-3

(8) Baruti.  Op. cit. p. 131-2

we ask the question:

What is the purpose of initiation? Pt 2

1) Have you, or anyone you know been initiated?  How has it been utilised?

2) Can the community galvanise itself around the existing rites of passage programmes?

3) What kind of attributes/training do those running initiation programmes need to have?

4) What roles do we have in the community for our young people after they have been initiated?

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.