The Metatheory's Core or Hub Construct in Synopsis
A quick overview of the African personality metatheory hub construct might be all around useful, but particularly in teaching and training. The chart below provides a complete synopsis which could be used as the basis for classroom lecturing, a term paper or as a fill-in-the-blanks test or exercise.
Synopsis of Azibo's Theory of Racial African Personality Core or Hub Construct
Conceptual framework is epistemologic African-centered deep thought Structure consists of inner core [right arrow] outer core [right arrow] [right arrow] action/behavior Dynamics represented by spiritualistic energy (requiring rhythm for optimal functioning) Development occurs in proactive and natural struggle (Africanizing aka Afrocizing and racial socializationa), and reactive struggle (pursuing changes in the social ecology (b)) Psychopathology is when mentacide [right arrow] psychological misorientation and the Azibo Nosology II (c) disorders Treatment must employ as the authentic struggler behavioral templet as an overarching guide while transcending mentacide, reversing psychological misorientation, eliminating the 53 disorders they predispose and restoring or instilling correct psychological Africanity orientation (d) using the four-fold table schematic (Table 3) which juxtaposes peripheral/spoke and core/hub issues Assessment uses projective and objective emic, culture- focused measures of the outer core and diagnosis with the Azibo Nosology II Research indicates Psychological Africanity is a tonic meaning that outer core normalcy statistically correlates with ORP/ORM behaving while outer core abnormality does not Note. [right arrow] stands for "unfolds into." [right arrow][right arrow] stands for "self-consciously directs." (a) Racial socialization as presented by Sutherland (1995) is endorsed here. (b) A recommended reading for psychological workers for beginning to make changes is Akbar, Saafir and Granberry (1996). (c) Azibo (2014a, 2015b). (d) A strong dose of racial realism (Curry, 2008, 2014a) will be required. Therapists and healers of African descent are entreated to have themselves fixed first or concomitantly (Azibo, 1990b, 2015b). Concluding Remarks
As this disquisition into African personality is concluded, Lawrence Houston's observation apropos of African-U.S. personality is ponderable: "it is possible that personality represents the most profound and intense of all African survivals" (Houston, 1990, 119). His observation seems applicable to ADP globally as everywhere Eurasian colonialism and enslaving has impacted. Houston is not speaking of the bricolage put together in the fires of Eurasian domination or in reacting to it. In no way is he referring to the invented African bounded from "nigger-to-negro" that Regina Jennings (2003) skillfully detailed and John Oliver Killens synopsized with a Gunga Din analogy:
Dear old 'white inside' Gunga.... Remember Gunga?.... He was a water boy for the British regiment and in the movie version, finally blew the bugle against his own people.... Contemporary water boys [and girls] who still blow the bugles [are among us]. (Killens, 1975, 23) It is instructive to invoke here an observation Marcus Garvey made that "the time has come when we have... to sort ourselves" (quoted in Blaisdell, 2004, 158). What a curious statement, at first glance, smacking of divisiveness from this champion of ADP's unity. Actually, it forethoughtfully implies that those with ordered versus disordered African personalities--those who manifest ORP/ORM behaving juxtaposed to those who do not--represents the most fundamental sort to be achieved. Accomplishing this sorting using the Azibo Nosology II and the authentic struggler templet--without elitist or "Blacker-than-thou" sentiments entering--appears the mental health priority for the psy-professions as it is the inevitable step-1 in healing. Healing psychological work undertaken without this sorting is not healing at all, but an avenue for producing more Gungas who with repaired spokes will, wittingly or not, orienteer on a still damaged hub devoid of and maybe antithetical to racial sanity. Such healing must be stopped as "without Black sanity, there will be no resurrection of Black life" (Cheatwood, 1992, 8), no seting afoot of the new correct orientation African, no African renaissance and no re-birth of African civilization.
First thing, then, is to sort, second is removing the obstacles militating against ORP/ORM in the disordered concomitantly repairing spokes as needed, third is reunification of the "healed" with the ordered African personality population, guided by the templet, so that ADP continue working toward an African-on-African polity that is fully integrated intraracially and for ADP first.
Houston also is not referring to modern-day offshoots of Gunga captured in the regressed, diffused and incorrect psychological Africanity categories, an upshot of which in popular parlance is "Uncle Tomism" (Council on Black, 2002) usually characterized by betrayal (Baker, 2008). From the perspective of mental health, the intolerable sadness and life's discomfiture inherent in persons with regressed, diffused and incorrect psychological orientations--whether they recognize it or not and irrespective of high living on their part--is aptly reflected in the "nigger-to-negro" bounded, "white inside Gunga," "Uncle Tom," "slave or colonial mentality" metaphors. These metaphors appear to be useful collolquialisms when handled carefully in the context of professional TRP and rhetoric. It is captured in a sentence the sad life's discomfiture coming along with these orientations:
The search for security in conditions of oppression, the quest for personal harmony in circumstances of social violence, or the wish for private success at the cost of betraying collective aspirations require little originality and risks because such efforts accept the status quo of oppression as immutable. (Bulhan, 1985, 127) The sadness is overwhelming when ADP do not think they can unass themselves from and win against Eurasians.
Houston's remarks actually refer to correct psychological Africanity orientation normalcy as the metatheory conceptualizes it. It seems profound that African personality has indeed persisted despite practically every moment of Eurasian civilization pertaining to race being structured to disadvantage if not destroy it. African personality is still here awaiting ignition in the populace and the community of scholars. Eurasian oppression cannot prevent this fact of "still here awaiting" as that is an implication of African personality being biogenetically based in the inner core from whence its status as an immutable propensity arises.
Additionally, African personality intensity is palpably non-destructible among those ignited in the way of the authentic struggler discussed earlier. I repeat for emphasis the authentic struggler's mantra that as a situation of oppression can never be adjusted to, therefore, our only stake in the present racial and cultural order of things would be to change it (Sutherland, 1989); not to (dis)integrate into it.
That joining onto or into Eurasian civilization in any way is contradictory to African personality seems to have been lost on most ADP today, intelligentsia included. Apparently, ADP en masse truly suffer from nepenthe defense mechanism disorder in their denial that or "forget[ting] that peace under European [and Arabic] rule is compromise and submission [only and always], not empowerment [ever]" (Baruti, 2004, 173). That this is true philosophically is seen in the clash of races reflected in the Eurasian-African utamawazo and utamaroho contrasts in Chapter 1. If fully understood, the comparison reveals a stage, set by Eurasians, for a perpetual clash of races as enemies of the Blacks or ADP (Madhubuti, 1978). In this regard, Eurasian civilization just keeps a coming and a conquering liberally doling out misery (Aristide, 2011) leaving only smoke-n-ashes (Chomsky, 1993) with major abetting by Western psychology (Azibo, 1993b, 2011c, 2016b; Bulhan, 1985, 48-59). Its vampiric, rapacious social theory is clear.
In contrast, it is ADP who carry on unclear needing to immediately get knowledge on the Eurasian racial personality and fashion a social theory taking it into account (Azibo, 2017; Baruti, 2010, 161-180). A requirement for this is to never forget, disregard or discard the Eurasian perpetrations as "they are the doorway exactly fitted to bringing about the change that's needed" (McCaslin & Breton, 2008, 521). Perpetrations like "the door of no return," for example, might be useful in building/reinforcing a "door of returning" technique for working with individual and national African personality. But, the enemy civilization befools, befuddles, and bamboozles ADP pronouncing its definitions of reality and prescriptions and circumscriptions for appropriate responding. These pronouncements to ADP are underlain by rhetorical ethic, a hoodwinking which means invoking high moral principles that Africans globally are expected to implement in race relations--but without reciprocation by Eurasians (Ani, 1994)! Two examples are "turn the other cheek" and "in suffering there is redemption." Rhetorical ethic is a monster tried and true especially in engendering not remembering in ADP and passing over perpetrations against them.
It is not a rhetorical question, Has there ever been in human history a people more bewitched, bothered, and bewildered as to identity, enemies and what must be done than today's ADP? It seems to help, remembering that when "taken out of their natural cultural context [a people] can easily be confused in their choices by determined external/alien forces, opinions or ways" (Baruti, 2010, 152). Cosmopolitanism is a case in point.
Rejecting Cosmopolitanism. Eurasian civilization, ever a contending force for ADP, counters our move toward...