The Mental Maladjustment 

of the Afrikan Personality

by

Rev. Khandi Paasewe

Copyright May 25, 32ADM (1996)

Registered w/Washitaw/PGRNA nations

Outline

Thesis: The relationship between mental maladjustment of the Afrikanpersonality as the necessity of cultural imperialism, white supremacy andeuro-domination.

I. Key terms

II. Author's note

III. Content

IV. Conclusion

Paasewe ii

All spellings of amerikkka, overstand vs. understand, "i"in lowercase and We in capital, u.s.a., european and white in lower case,Black in upper case and the like are purely intentional, as symbolic ofthe efforts of this author to purge from the psychopathic racial behaviorinherent in the Afrikan personality as a result of cultural imperialism (white supremacy).

Pre-colonial Afrika rendered its Black inhabitants with an Afrikan centeredAsilic cultural matrix (Ani, 1994). Colonialism has presented Afrikans with a new dynamic of cultural imperialism. Cultural imperialism is thesystematic imposition of another's foreign culture, attempting to destroythe Asilic cultural matrix of the Afrikan person. Stripped of the Afrikancultural and ancestral legacy, Afrikans begin to experience psychopathicracial behavior and mental maladjustment. Herein, is presented the relationshipbetween the mental maladjustment of the Afrikan personality: the necessityof cultural imperialism, white supremacy and euro-domination .

It is important to state that cultural imperialism, white supremacyand euro-domination must be thought of as synonymous, interchangeable andinterdependent for this analysis. Culturalimperialism assumes that whatis good for white supremacy is good for the Afrikan person. Cultural imperialismassumes a paternal conqueror's superiority. Cultural imperialism is the"systemic imposition of an alien culture in the attempt to destroythe will of the politically dominated people... causes cultural insecurityand self doubt... separated from [our] ancestral legacy, [we] lose accessto [our] source of political resistance" (Ani, 1994).

According to Ani (1994), within the Afrikan centered cultural matrixwe find the Asili. The Asili of Afrikan people is the logos of our culture,the developmental germ/seed of our culture, the cultural essence, the ideologicalcore, the matrix of a cultural entity which must be identified in orderto make sense of the collective creations of us as members. Two componentsof the Asili are the Utamawazo and the Utamaroho. The Utamawazo is culturallystructured thought, the way in which cognition is determined by a culturalAsili, the way in which the thought of members of a culture must be patternedif the Asili is to be fulfilled. The Utamaroho is the vital force of aculture, set in motion by the Asili, the thrust of energy source of a culture;that which gives it its emotional tone and motivates the collective behaviorof its members. Both components of the Asili are born out of the Asiliand in turn, affirm it; and they should not be thought of as distinct orseparate from the Asili but rather as manifestations of it. (Ani, 1994)Why is the overstanding of the Asili of Afrikan culture significant? Because,as stated, cultural imperialism causes a loss of access to the source ofpolitical resistance. And the source, is the Asili and the link to theAfrikan legacy previously mentioned.

Mental maladjustment, menticide and psychopathic racial behavior arenot synonymous though they are interconnected attacks on the Afrikan Asili.They can be thought of as follows: menticide as the genocidal attack onthe Afrikan mind (Wright, 1984); psychopathic racial behavior as the patterningof behavior after the psychopaths (whites) who seek to destroy the Afrikanmind (White & Parham, 1990); and mental maladjustment as the warpedmethod of thinking or lack of thinking of the Afrikan mind as a resultof menticide (Wilson, lecture date unknown). A previous work by Rev. KhandiPaasewe, titled, "The Demystification of the Psychopathic Racial Behavior"is an investigation of the infrastructure which supports white supremacy;historical perspective, analysis, and account of the u.s.a. educational system, how this system effects Afrikan persons and causes their behaviorto be as if they are a part of the psychopath's system; reviewed with perspective solution. Cultural imperialism's infrastructure of education is investigatedin this thesis, defined in relation to the relationship to the Afrikan personality. The psycho-social treatment for people of color is self-hatred (Wilson, lecture date unknown). This psycho-social treatment manifests itself through white supremacy's various infrastructures such as government,education, housing, economics, etc. In the case of the Afrikan, educationis a major source of the Afrikan child's overstanding of himself as self-hatred (the first frontal attackof the Afrikan Asili). For example, children inschool learn that everything Black or of color is bad and everything whiteis good; i.e.: angels food cake is white and therefore, good; devils foodcake is brown and therefore, negative; the white knight rescues the princess,a positive; the bad guys in westerns wear Black, a negative; the Blackmark on one's record is negative; an accountant never wants to be in the"red," it's negative; the Black market is negative; and the listis endless. The esteem which is associated with being Black or of colormust be attacked and lowered for white genetic survival to take place.Another primary example of white supremacy instilling self hatred withinpeople of color is reflected in the educational system's decision to usedrugs like ritalin to control the behavior of Black male youths (the objects of experimentation with drugs which attacks the melanin centers in theBlack hue-man). Thus, psychopathic racial behavior begins to come into focus.

Any serious criticism of white supremacy is designed to be psychologicallyimpossible! (Paasewe, 28ADM/1993) i site Dr. John Henrik Clarke (1992),Dr. Leonard Jefferies (1991) and Epperson (1985) in my Psychopathology analysis. Their research points to the illusions of thinking of educationas race-neutral and politically neutral; that education does not contributeto putting the Black mind up for grabs and who will control it; and thatschools are not a part of the institutionalized racism, a part of the infrastructureof cultural imperialism.

Also, within my analysis is sighted White and Parham's (1990) book,The Psychology of Blacks An Afrikan-American Perspective; they state eloquently,the Afrikan's personality and identity reflects a pathological adaptationto white u.s.a. society's racism resulting in low self-esteem and a heightenedsense of self hatred (42). Whites are psychopathic (morally bankrupt becausethey lack melanin which builds moral character). They ignore the differencebetween right and wrong especially when it comes to issues of race. Whites"have no morality where race is the variable" (White & Parham,1990). This lack of morality allows the white supremacist system to enslaveAfrikans globally through menticide (the deliberate and systematic destructionof the Afrikan mind) (Wright, 1984) and through control of all life sustaininginstitutions.

Herein, is a clearer overstanding through this research of how the infrastructuresof cultural imperialism work to attack and destroy the cultural Asili ofthe Afrikan personality. Why? Political resistance is lost because criticalanalysis of white supremacy is impossible in the psychopathic racial behaviorof the Afrikan personality. This process of self hatred and a loss of connectednesswith the Asili causes the mental maladjustment of not thinking in one'sown best interest. Black on Black crime becomes comprehensible in thisanalysis. Why do Blacks kill Blacks? Because they have not been taughtto kill whites. whites kill Blacks, therefore, Blacks kill Blacks; patterningthemselves after the psychopath and feeding into their mental maladjustment(Wright, 1984).

Dr. Amos Wilson states in his lecture, "The Psychology of Oppression,"(date unknown) that in relation to the link to the Afrikan legacy, theAfrikan child carries (within the melanin centers of our bodies and mind)the evolutionary history of Afrikan people. The cultural other (white people),which seeks to attack that evolutionary history and experience housed inthe mind, spirit and body of the Afrikan child, is defined as the conceptual/existentialconstruct which allows europeans to act out their most extreme aggressionand destructiveness, while simultaneously limiting their collective selfdestruction on a conscious level (Ani, 1994). A basis for overstandingand correcting the dilemma of mental maladjustment is found within knowinghow this abnormality came into being. Dr. Wilson states that the unfortunatefact of history is that Afrikan people's potential must be destroyed, retarded,reduced, distorted, misdirected or advantageously exploited by the culturalother, accomplishing dominance and power, therefore, destroying the potentialof Afrikan nations. Now, in this analysis, the relationship between culturalimperialism and the mental maladjustment of Afrikan people comes into clearerfocus. Cultural imperialism can not exist without someone to dominate.And the dominated persons must be willing, uninformed or at least disarmedparticipants in the process for it to work successfully.

Dr. Wilson's political analysis suggests that the movement of Afrikanpoliticians born in amerikkka into political positions of power is paralleledto neo-colonialism in Afrika. Thus the more things change, the more theyremain the same. Also, the myth of minority is simply that. A myth. Inthe world the european is a mere 5 percent of the global population. Evenin the u.s.a. the white man won't be a majority. The european populationwill shrink by the year 2030 to a minority (Wilson, lecture date unknown).These demographics need to be analyzed to see what they mean for Afrikans.Neo-colonialism is merely colonialism wearing a Black face. The minority(cultural other) seeks to have its interests represented in the likenessof the majority (Afrikans). In this, Afrikans become invisible or exploitedby whites to allow for euro-minority poli-eco-socio-survival, dominanceand control of influence. The election of a Black Jesse Jackson for presidentin amerikkka, for example, would, therefore, serve no more purpose thanNelson Mandela's election to president in Azania has, for it is merely,as Dr. Wilson humorously calls, a "stroke of neo-colonial good luck"to have a negro (one who thinks in the interest of cultural imperialism)to represent the u.s.a. and prolong white power for more years, servingwhite supremacist objectives. Another example on a more personal levelfor me, is the election of Black mayor, Willie No-Goode, as We Afrikansdisaffectionately call him; for he suffers from the mental maladjustmentthat allowed him to bomb his Afrikan people in filthydelphia. Such a behaviorshould have been unthinkable. But yet, he did it and said he would do itagain!

Dr. Wilson (lecture date unknown) states that the Brazinski report,during the Carter administration, outlined how economic power will be maintainedby whites, through building a class stratification among Afrikans. In otherwords, whites will builda middle class of Blacks and give them token positionsin government and in the economic structure so that Blacks will defendwhites because they will seek to maintain their pseudo positions and status,defending their european sponsors simultaneously, in the system which isvery much a neo-colonial model.

Patriotism is for poor people existing because their wealth was takenwith delusive concepts of private property. There is no such thing as privateproperty even if you paid for it, when you stop paying taxes you lose it;thus you are renting your property. Another euro-cultural construct, citedby Dr. Wilson, is wage slavery, where one does not determine when or whythey work but rather works because they must pay forever for their privateproperty. There is through this nebulous concept of capitalism, wage slaverywhere poor people must work for the medium of trade to give it back tothe system. And these poor people go out to war to fight for the rightsand wealth of the rich and call this as defense of their nation, love ofcountry and patriotism. Thus another aspect of the mental maladjustmentis an economic one where the european maintains the power differentialfeeding unending economic dependence.

In pursuit of solutions to mental maladjustment in the Afrikan personality, Black Psychology is one of the saviors. The Black psychology of oppressionprobes deeply to analyze, solve and heal the Afrikan mind back to an Afrikancenter. Self worth, self esteem and self love and the cosmetics economyis predicated upon our belief that our Afrikan features are not beautifuland need some enhancement and covering up thus serving the euro-economicpurpose of domination. The maladjustment is maintained as such. Black psychologistsare charged with the responsibility of reinfusing the Afrikan person witha sense of self worth, self esteem, and positive self concept that servesAfrikan interests. Also, Black psychology must fight the irrelevant andevacuous concept of individualism, which is a european cultural construct,contributing to the mental maladjustment of the Afrikan personality andis, therefore, as psychopathic as the concept of private property. Theconcept of individualism is a non-Afrikan centered one. Afrikan peoplethink of ourselves in collective terms, not individual terms. Pan-Afrikanismis dialectically opposed to the illusion of individualism and is definedas a "political concept ...which embraces all of Afrika" (T'Shaka,1995).

Afrikans have been made to think that europeans represent normality.As Dr. Wilson states, the "captive Afrikan is a eurocentric creation."There is nothing normal about Afrikans who think of themselves as individual;as citizens of the dominant nation; as amerikkkans; as just people devoidof color, ethnic or cultural background that is Afrikan centered. We arestill struggling to be "self creating" (Wilson, lecture dateunknown). It is the cultural other's intentions that We continue to servewhite interests. Europeans have created in the Afrikan person, an Afrikanpersonality which naturally and conveniently is what the european needsit to be; thus, the Afrikan centered mind, which seeks to think Afrikancenteredly, in its own interests and tothink clearly, is a threat to whitedomination. How is this illusion of normality achieved? First, throughstereotyping. These stereotypes are justified and rationalized by the europeanto create their Afrikan imagoes (pretend Black folk) (Wilson, lecture dateunknown). Second, "euro-creation and maintenance of the socio-political-economic-ecological-culturalconditions conducive to producing the trait of ignorance in the Afrikanperson" (Wilson, lecture date unknown). Third, the Afrikan must acceptas natural and fundamentally accurate the euro-views/"stereotypesof us as truth" (Wilson, lecture date unknown). In other words, theself doubt and cultural insecurity as a result of our belief in these stereotypesabout us, renders us allies in our own oppression. Four, the "positiveself identity is a weapon" which provides us with self knowledge,belonging and provides us with a defense against individualist constructs(Wilson, lecture date unknown).

Another saving factor of Black psychology is reflected in the self identitysymbolized in the move to rename ourselves in the Afrikan likeness of Afrikannames. Afrikan names is a signaling of a "resurgence of ethnic pride"(Russel, Wilson, Hall, 1992). This name changing to the Afrikan sourceis a reflection of the psychologically healthy Black person... interpretingthe Afrikan ethos into our own life space, psychologically open to selfand able to relate to others, as resourceful, inventive, imaginative, andenterprising in our approach to life. We must therefore, in order to freeourselves from the mental maladjustment, be centered in Afrikaness, groundedin it, and otherwise in touch with our Afrikan makeup (White & Parham,1990).

Yet another charge for Black psychology is to define for/with Afrikansthe place for those whites who would seek to not participate in the cultivationof the mental maladjustment of the Afrikan personality. For these whites,they must "understand it and [be] determined to avoid in [themselves]the oppressor's penalty; ...must believe that amerikkka's race problemis a white problem; ...must believe that they must separate themselvesfrom hostile environments; ... while not being opposed to having Blacksin [their] organizations, understanding the danger of the presence of afew Blacks [to

Blacks thus making [them] feel better about [themselves]; ...shouldnot want to endanger Blacks any further than [they] already have by tacitlyaccepting and participating in a virulently racist society" (Bell,1992). In other words, white liberals who do not listen to the needs asoutlined by Afrikans but rather seek to define for us what it is that ourneeds should be and how they should assist in changing the nature of ouroppression, are liberals who are more dangerous than those racists whoseeks to oppress because they become an adverse force working in the interestsof those they claim to work against. As long as they benefit from the systemof oppression and do nothing to change it, they are working in the interestsof cultural imperialism and therefore, contributing to the mental maladjustmentof the Afrikan personality.

Black Psychologists are charged yet again with doing analysis of Afrikanscholars, their work and sharing this analysis with the masses of peopleon a elementary level easily consumable for the masses of Afrikan peoplewho suffer from the mental maladjustment. This scholarly analysis shouldinclude defining, redefining and creating words to reflect concept of Afrikancenteredness, that are not found in the oppressor's language. Neologicpractices are crucial to the destruction of the mental maladjustment. Thegenius of Afrikan foremothers and forefathers to create powerful buffersto ward off the nihilistic threat, to equip Afrikans with cultural armorto cope with the life of horrifying meaninglessness, hopelessness, andlovelessness; these buffers include cultural buffers, struggle embodyingvalues of service and sacrifice, spiritual and civic institutions and communalnetworks of support (West, 1993).

And finally, the charge of Black psychology is raising Afrikan consciousnessthrough all mediums (historic, cultural, linguistics, socio-economic, etc.)Words were tools used by the Black Panther Party, for example, used togive voice to the ideas which would influence thinking and change of thinkingand raise consciousness of those suffering from the mental maladjustment.BPP attempted to "define phenomena in such a way that it reflectsthe interests" of Afrikan people (Newton, 1973). Neologics was usedby the BPP to change cognitive, psycho-socio thought of Afrikans; a typeof psychological warfare. Huey Newton further states, for example, thatconcepts and rhetorical phrases like: calling police pigs, Power to thePeople, understanding what changes opinion, direct attack on capitalism,faith in Afrikan people, expressing the damage of christianity/catholicismand overstanding divine law were all tools used by BPP to attack the mentalmaladjustment of the Afrikan personality.

In conclusion, the mental maladjustment of the Afrikan personality andits relationship to cultural imperialism is clearly outlined as interdependent.This interdependence includes participation of the dominated peoples incooperation with cultural imperialism. For without this cooperation, whitesupremacy can not stand. Black Psychology is charged to share Black scholarship,analyze Black scholarship and provide it in elementary terms to the massesof Afrikan people who desperately need this analysis. Afrikan centeredcultural Asilic matrix is the core of Afrikan survival; asleep but notdestroyed.

Ani, Marimba. Yorugu An Afrikan-centered Critique of european CulturalThought and Behavior. Trenton: Afrika World Press, Inc. XXV-XXVI.

Bell, Derrick. Faces at the Bottom of the Well. New York: Basic Books/HarperCollinsPublishers, Inc., 1992: 95.

Black child/superman image psychopathology photo, photographer unknown,date and location unknown: internet online download.

Clarke, Dr. John Henrik. "Academic Agitator." Black Issuesin Higher Education 9 Nov. 1992: 24-38.

Epperson, A. Ralph. The Unseen Hand An Introduction to the ConspiratorialView of History. Original ed. Tucson: Publius Press, 1985.

Jefferies, Dr. Leonard. "What Dr. Jeffries said in Albany -- inits entirety." New York Amsterdam News, 1991: (transcript of July29th lecture) 27-33.

Paasewe, Rev. Khandi. "The Demystification of the PsychopathicRacial Behavior." Columbus,Ohio: If you have questions or comments, please mailto:khandipages@yahoo.com internet email;Khandi Music Studio publications, Copyright 28ADM (1993): 2-7; Registered WashitawNation/PGRNA..

Newton, Huey P. Revolutionary Suicide. New York: Writers and ReadersPublishing, Inc., 1973 - 1995: 164.

Russel, Kathy, Midge Wilson and Ronald Hall. The Color Complex. NewYork: Anchor Books Doubleday, 1992: 70.

T'Shaka, Oba. Return of the Afrikan Mother Principle of Male and FemaleEquality Volume 1. Oakland: Pan Afrikan Publishers and Distributors, 1995:XII .

West, Cornell. Race Matters. Boston: Beacon Press, 1993: 14-15.

White, Joseph L., and Thomas A. Parham. The Psychology of Blacks AnAfrikan-American Perspective. Englewood: Prentice Hall, 1990.

Wilson, Dr. Amos. "The Psychology of Oppression." audio tapeof lecture, date and location unknown.

Wright, Ph.D., Bobby E. The Psychopathic Racial Personality And OtherEssays. Chicago: Third World Press, 1984.

email khandipages@yahoo.com

 

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