Necessity of black Population discuss By Black women from Minas Gerais

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1. The Azibo Nosology II:
   Epexegesis and 25th Anniversary Update:
   55 Culture-focused Mental Disorders
   Suffered by African Descent People
   by
   Daudi Ajani ya Azibo, Ph.D.
   azibod@yahoo.com
   Independent Scholar
   St. Louis, Missouri
   United States of America
   Asante sana (thank you very much) to Maggie Jackson, Tequila Keith, and Colita Nichols
   Fairfax, Ph.D for various assistance over the years.
   Dedication
   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.
   Special Dedication
   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
   32
   The Journal of Pan African Studies, vol.7, no.5, November 2014Abstract
   Containing 55 disorders derived from the centered African framework and drawing on the works
   of 22 mental health scholars spanning over 60 years, the Azibo Nosology II replaces the original
   Azibo Nosology published in the Journal of Black Psychology 25 years ago as of Spring 1989
   with 18 culture-focused disorders. African deep thinking on the nature of the original human
   being’s nature (African personality construct) is the platform for juxtaposing normalcy or
   appropriate thinking and behaving with disordered psychological functioning. Mental health is
   defined Africentrically as that psychological and behavioral functioning that is in accord with
   the basic nature of the original human nature and its attendant cosmology (cultural deep thought)
   and survival thrust. Exegetical definitions and discussion as well as considerations for each
   disorder are provided. Additionally, DSM and ICD nosologies are structurally integrated into
   the Azibo Nosology II with qualifications.
   Keywords: African personality construct, Azibo Nosology, DSM, ICD, mentacide, mental
   disorder, mental health, nosology, and psychological misorientation.
   [T]he license to name the world, to categorize, classify, or otherwise demarcate
   the world and behavior on the part of Whites, must be revoked. Afrikans must
   assert their right and power of self-definition—of categorizing and classifying the
   world and the nature of their being in it … in ways which make their minds and
   bodies humanitarian instruments of Afrikan power and liberation.
   Amos Wilson (1993, 119, original emphasis)
   To outline this work, it begins with a proem that covers the approaches to psychological
   inquiry employed in developing the nosology. The nosology itself is led into with discussion of
   multicultural competence, the Africentric definition of mental health and its grounding in the
   African asili or deep structure of culture, and mental health at the level of psycho-behavioral
   modalities. Real life examples of mentally healthy functioning are provided to vivify the
   Africentric mental health idea contained in the African personality construct and referred to as
   correct orientation (Azibo, 1989). A templet for correct orientation/mentally healthy functioning
   is presented next followed by practical working criteria for primary and secondary mental
   disorder (defined below). Then, how DSM and ICD conditions are handled by the Azibo
   Nosology II is explained and contrasted with the asinine position of Kambon (2003) which
   dismisses out of hand the relevance of Western mental illness concepts. After this the 55
   specific disorders are presented followed by concluding remarks and an afterword.
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   The Journal of Pan African Studies, vol.7, no.5, November 2014Proemial Remarks
   Wilson’s is a most apropos epigraph to start with as the original Azibo Nosology (Atwell
   & Azibo, 1991; Azibo, 1989) 25 years ago epitomized kujichagulia (self-determination, self-
   definition) in conceptualizing mental well-being and disorder in African descent people (ADP).
   That nosology took its own African-centered culture-focused lead and in doing so it revoked
   proactively the license of the Eurasian conceptual systems of mental health and personality
   disorder reflected in the DSM and ICD nosologies to prevail. This legacy is maintained in the
   Azibo Nosology II. My overall gestalt of the Azibo Nosology II likens it to the spear in the
   African proverb “If you have enemies then travel with your spear” (Baruti, 2003, 329). It is the
   spear for the African descent mental health worker and it is the platform from which s/he should
   enter the discourse on and praxis regarding (multi)cultural competence and diversity in mental
   health instead of perennial, encapsulated debate and adjustment regarding the latest DSMs and
   ICDs. I assert the fundamental place in the world of the Azibo Nosology II is its destined
   counterpoise to Eurasian domination in defining mental health in general and for ADP in
   particular.
   A Brief Word on the Role of Construction, Reconstruction, and
   Deconstruction
   The original 1989 Azibo Nosology was grounded in the long view of centered African
   psychology meaning the psychology originating among ADP of the ancient nilotic civilization
   located in today’s Arab-centered Egypt, but called Kemet by the African indigenes (Azibo,
   1996a) before Eurasian conquering. Thus, its articulation of concepts and perspective was
   derived using African utamawazo which means culturally structured thought (Ani, 1994). This
   unfolding of African-centered psychological knowledge is properly called the construction
   approach to psychological inquiry as psychological knowledge is created and articulated—
   literally constructed—using the irrefragable African-centered framework outlined in Azibo
   (1992). The construction approach, interestingly enough, is the original way psychological
   knowledge was brought into the world. Using the construction approach in developing the
   Azibo Nosology II represents my serious endeavor to (re)articulate as accurately as possible the
   mental health platform of indigenous, culturally matured, classical African civilization.
   Therefore, constructing knowledge about mental health and mental dysfunction with the Azibo
   Nosology II is manifest Sankofa as against mouthing Sankofa.
   The 1989 Azibo Nosology was also open to the reconstruction and deconstruction
   approaches which were reactions to manifest Eurasian domination. The former means recasting
   Eurasian psychological concepts or ideas in African-centered premises.
   As Eurasian
   formulations of mental functioning frequently are not companion to centered African ones and
   often are laden with anti-Africanism, deconstruction or dismantling completely the Eurasian idea
   along with data advanced to support it has been warranted frequently in modern-day mental
   health.
   34
   The Journal of Pan African Studies, vol.7, no.5, November 2014Centered African psychology benefits when deconstruction and reconstruction bridge to
   construction, a task attempted throughout this article. All three approaches are discussed in
   Azibo (1996a) and have been used in developing the Azibo Nosology II. They are springboards
   to appreciating the necessity for multicultural competence in mental health work.
   The Azibo Nosology II
   Multicultural Competence
   Calls from within Western-dominated psychology for multicultural competence
   (American Psychological, 2011; Schultz, 2003), celebrating the non-Caucasian other (Sampson,
   1993), the advancement of culturally sensitive techniques (e.g., Arnault & Shimabukuro, 2012)
   as well as admonishments that anti-racism efforts in mental health could be better (e.g., Corneau
   & Stergiopoulos, 2012), critiques of the handling of culture-bound syndromes (Bhugra, &
   Munro, 1997; Hughes, 1998) and the presentation of disorders related to culture (Kleinman,
   1997; Tseng, 2006) have arisen. Dana (1998, 13) succinctly nails the point central to
   multicultural competence in mental health services that “each multicultural group must provide
   the idiosyncratic perspective and cultural/racial idiom in which all providers become fluent.”
   Toldson and Toldson (2001, 417) impressively make the point too: “Psychological health care
   must begin to …. mak[e] accommodations for the expression of belief patterns, thoughts, and
   sociocultural customs indicative of the presence of an African identity in the behavior of African
   people.” The Azibo Nosology II answers these calls for ADP. In 1989, the original Azibo
   Nosology contained 18 culture-focused disorders. Scholarship responding to it without my
   involvement (Anderson & Stewart, 2007; Belgrave & Allison, 2006; Harrell, 1999) and with me
   involved in some way (Anderson, 2003; Atwell & Azibo, 1991; Azibo, 2013c; Azibo Nosology,
   1998; Schultz, 2003) has been mostly favorable. As far as I know, Eurasian writers except for
   Schultz did not acknowledge its existence. As the nosologist of record—creator, definer, and
   nomenclator of the original—it is my honor to advance the Azibo Nosology II containing 55
   disorders drawing on the works of 22 scholars and mental health workers spanning over 60
   years. Most of the work is not inchoate, but established. This advancing is an act of freedom or
   interpreting the world in ways contiguous with that of authentic African ancestral worldview and
   literacy or applying said freedom in the here and now of ADP’s lives (definitions paraphrased
   from Harris, 1992). All mental health workers of African descent are invited to participate. The
   invitation, however, comes with the stipulation for thinking from the African-center in
   conducting mental health work for ADP (Azibo, 1990b). This is growth as we begin building
   our discourse on the point Gyekye chose to conclude his, namely the imperative for centering in
   African deep thinking: “It is never too late in human history to start from where one should start
   (or should have started)” (Gyekye, 1995, 212). Eurasian mental health workers of good will
   should find using the Azibo Nosology II enhances their multicultural competence.
   35
   The Journal of Pan African Studies, vol.7, no.5, November 2014Mental Health Defined
   In appraising the society-wide intra-racial mental maladies which prevent ADP from
   orienteering in their own best interests, Baruti (2010) likened it to a war-torn frontline where
   ADP are far from home. Marcus Garvey responded to this reality in his time by observing “the
   time has come when we have … to sort ourselves” (Blaisdell, 2004, 158). In those times,
   psychology had little to offer our honorable ancestor in the way of assistance. Decades later
   nascent “Black psychology” remained ill-equipped to help with such mass mental maladies, but
   at least recognized “obviously, a new definition of normalcy is required” (Wilson, 1979, 51).
   Around this time at the height of the Black Arts Movement in 1976 playwright Joseph Walker
   opined “as an oppressed people I think we ought to subject ourselves to scrutiny more often than
   we do” (104).
   Scrutinizing ADP with the Azibo Nosology II unveils diagnoses of many of these en
   masse mental sufferings and ipso facto the fundamental psychological sorting can begin. To
   start, there are two basic categories—the mentally healthy and the mentally disordered. Sorting
   ADP into these two categories will better enable reinforcing and reinvigorating the former and
   medicamentous, meliorative transformation of the latter. Sorting with the Azibo Nosology II is
   righteous, completely devoid of elitist or Blacker-than-thou sentiments, as it is prerequisite to
   group progress and unity, to wit:
   Before a group can enter the open society, it must first close ranks (Carmichael &
   Hamilton, 1967, italics original), and [to close ranks] it is necessary first to divide and
   then unite; otherwise you can never remove the obstacles that stand in the way of unity
   in the first place. (Hare & Hare, 1984, 108)
   Therefore we sort as “it is a privilege to be Afrikan, but Afrikans must unite” (Jones,
   1992, 3). Azibo, Robinson-Kyles, and Johnson (2013) evaluate models for transformation and
   rehabilitation of the mentally disordered. But support for the mentally sane among ADP may be
   as critical at this juncture as help for the disordered. The observation is serious that “without
   Black sanity, there will be no resurrection of Black life” (Cheatwood, 1992, 8).
   Azibo (1996c) defined mental health Africentrically as that psychological and behavioral
   functioning that is in accord with the basic nature of the original human nature and its attendant
   cosmology (cultural deep thought) and survival thrust. This implies that the limiting form of
   what mental health is is parameterized by the cultural dictates codified in the deep thought of
   earliest African high civilization. In particular, continent-wide African mythos about the
   creation of humanity took the position that the One God (henceforth the Divine) brought forth
   the African woman and man simultaneously and both were constituted from the same primeval
   stuff—namely, the Divine’s own spiritual essence—from which they emerged as a unit with
   offspring (Azibo, 2011d; Barashango, 1991; Carruthers, 1980; Harper-Bolton, 1982).
   36
   The Journal of Pan African Studies, vol.7, no.5, November 2014Upon codification as a deep thought statement of what the nature of original human nature (i.e.,
   the nature of the African) or human personality is, the mythos is informing allegorically that the
   sexes are complementary parts that complete the other, consubstantially equal or the same in
   Divine essence, and lifelong obligated to the procreant function and the protective function as
   parents have to protect young offspring who, in turn, may have to protect aging parents.
   Moreover, the mythos is straightforwardly interpreted as implying that thinking and
   behaving in ways that reflect gender complementarity and equality in the context of an aspiring
   morality—that is preeminent to the appetitive urges—all within the overarching context of
   producing progeny and securing their hereafter (here on the planet after the parents are
   gone/deceased) is the only (presumably “God-given”) way to protect human life ultimately and
   perennially. Falling short of thinking and behaving of this sort is always a psychological
   functioning beneath and undermining of the basic nature of the original human nature. By
   aspiring morality is meant a desire for that which is excellent, good and right in oneself first and
   then in human relations (Williams, 1993, 86), said morality itself emanating from the platform
   African human nature/African personality receives from ensoul with the Divine’s essence.
   Therefore, it can be seen why when codifying the mythos at the level of psycho-
   behavioral modalities, traditional African deep thinking embedded the protective function. It
   took note that in natural contexts all life forms tend to preserve themselves. For an original
   human being, in order for this self-preserving propensity to operate within the bounds of
   normalcy, mental health, or appropriate functioning, his or her orientation to living must be to
   prioritize protection, development, and maintenance of the self. As an organism, the self is
   considered to be extended—not just figuratively, but literally via consubstantiation in the
   Divine’s Ka or spiritual essence (Azibo, 1996c, 2011d)—as per the creation mythos from the
   Divine to ancestors to the living on in perpetuity to the yet-to-be-born progeny. That is why
   early on “there was no confusion [in] African societies …. both group and individual were
   responsive to and responsible for the other” (Evans, 2006, 131). In part a cultural holdover now
   eroding, it was routine among African-U.S. to be “mentored by parents, neighbors, extended
   relatives, teachers, church members … demonstrate[ing] a communal culture” (Rouse, 2007, 69).
   The upshot, then, is that at the level of psycho-behavioral modalities thinking and
   behaving incorporative of the sustentation of selves of biogenetic commonality relative to
   nonhuman organisms and human organisms of lesser biogenetic commonality that oppose
   African life individually and culturally is the final arbiter of mental health. In today’s racialized
   world founded on full blown anti-Africanism (Ani, 1994; Williams, 1976), this translates into
   own-race maintenance as the final arbiter of mental health or appropriate psychological
   functioning for ADP (Azibo, 1989, 1991). Thus, Garvey’s race first social theory (Daniels,
   2005; Maglangbayan, 1979; Martin, 1976) is vindicated. Social theory throughout this article
   refers to the principles and concepts that are used in negotiating reality or the social world
   thereby determining how a people relate to one another, to people who are not of their collective,
   and to nature (Azibo, 1999).
   37
   The Journal of Pan African Studies, vol.7, no.5, November 2014How about gender first? It is impossible to derive a gender-superseding-race position from this
   arbiter of mental health (Azibo, 1994b, 2012a). Gender focusing—male or female—as well as
   child focusing are derivable from the creation mythos but each comes to us at once from jump
   street or get go delimited to or parameterized within the context of sustentation of the extended-
   self.
   At this point, primary mental health can be distinguished as an inhered propensity or
   potentiality occurring in own-race maintenance thinking and behaving that is delimited to a
   positive bias towards the biogenetically common and not an anti-bias toward the more
   biogenetically dissimilar (Azibo, 1991). (Secondary mental health is explained below in
   juxtaposition to primary.)
   The Azibo Nosology II rests upon this mental health
   conceptualization which combines the psychological and absolute models. The psychological
   model refers to a theory of personality that specifies mental illness or disorder as something in
   the personality process gone haywire. For the present nosology, that would be any misfiring in
   own-race maintenance functioning (Azibo, 1991). The absolute model refers to an a priori
   standard that is culturally determined and nonarbitrary for what mental disorder is. In the present
   case, that would be failure or falling short in realizing the inhered self-extension propensity or
   potentiality presumed to underlie African human nature. The absolute model is preeminent to
   the psychological because any theory that can be infixed within the bounds of the articulated
   cultural absolutism can be interchanged for another that does the same as pleases the mental
   health worker. The medical model (all mental illness is biological) and statistical model (if
   enough people do it, then the behavior cannot be abnormal or a mental illness) are rejected.
   These four models are discussed in Azibo (1996c) and Calhoun (1977).
   Abbreviated Examples of Primary Mental Health: Three Correctly Oriented
   Persons or African Personality Manifest
   Remember, our most serious battle is to resurrect our sanity
   … allow[ing] us to purge our consciousness and culture of
   the cancerous white[Eurasian] supremacist induced self-hatred[s]
   Del Jones (1993, 79)
   A unique feature of the Azibo Nosology II carried over from the original is its explicit
   yoking of disorders to the African personality construct of normalcy. This construct can be
   defined as a mentality that uses African-centered cultural definitions in negotiating reality. It is
   tantamount to what Jones (2002) identified as the common Africanity existing beneath Africana
   peoples’ diversity. This part of “cultural unity is far more significant than is superficial [read
   ethnic, national, surface] diversity” (Hilliard, 1995, 90).
   38
   The Journal of Pan African Studies, vol.7, no.5, November 2014Cogitating on this suggests that for African descent persons to be mentally incapable of, neutral
   or opposed to, or oblivious to identification and orienteering with the cultural dictates of
   ancestral Africanity as a result of forced living under the rule of a Eurasian dominated
   civilization or in reaction to same is less psychological minutiae, not at all an assimilation or
   diversity issue but more quintessential mental disorder in the African personality that afflicts an
   otherwise normal population (Azibo, 1989, 1996c; Azibo, Robinson, & Scott-Jones, 2011).
   Because the African personality construct derives from the cultural substrata of African deep
   thinking about African humanity, it is applicable as a normalcy statement for all ADP. It follows
   that the 55 conditions of disorder that will be yoked to it below are also globally applicable with
   local adaptations where necessary.
   The juxtaposition of normalcy with disorder forces the consideration of disordered
   behavior as a function of a theory about ordered behaving. That would be the African
   personality construct in this case. Ordered human conduct is conceived as an inhered propensity
   according to the irrefragable African worldview or reality structure or asili or deep structure of
   culture (Azibo, 1992). Contrariwise, the DSMs and ICDs carry on about disorder without
   offering a corollary theory of a priori order in the nature of human nature. This makes cultural
   sense given Eurasian origins of civilization in the northern cradle and African origins in the
   southern cradle (Diop, 1978b; Wobogo, 1976) where chaos and cooperativeness ruled
   respectively. It also makes sense from the perspective of Western psychology/psychiatry as an
   agent for government oppression in which diagnosing mental disorder is inextricably tied to
   social control (e.g., Abdullah, 2003; Bulhan, 1993; Citizen’s Commision, 1995; Kilty, 2008).
   Vivification of the own-race maintenance idea as manifested in the African personality
   construct might be helpful. For that, snippets of three persons whose behavior in this regard has
   been exemplary are offered. First, Marcus Mosiah Garvey implemented perhaps the greatest
   racial uplift program on behalf of ADP since the enthronement of Eurasian supremacy
   domination. His efforts were lifelong and global. They included institution building in the
   political, economic, health, and cultural arenas (Maglangbayan, 1979; Martin, 1986). Garvey
   provided philosophy and down-to-earth social theory to guide ADP’s behavior to be effective in
   our own interests under Eurasian domination (Garvey, 1986). Garvey insisted repeatedly that for
   ADP he was glad to suffer, sacrifice, and even die. There has never been a truer statement than
   Garvey’s “All I have I have given to you [ADP].” His orientation to work for improving the life
   chances of ADP is summed up in his statement “Would I not lose the whole world and eternity
   for you?” (All African, 1983; Blaisdell, 2004). Mr. Garvey is a hero for true (Martin, 1983). His
   2nd wife, the veiled Amy Jacques Garvey, should be remembered as she struggled alongside him
   (Taylor, 2002).
   39
   The Journal of Pan African Studies, vol.7, no.5, November 2014Second, Kwame Ture is another life-long struggler for ADP’s betterment. He dropped
   his English language/slave birth name (Stokely Carmichael) for the African one. Continually he
   pushed pride in African heritage and advocated and demonstrated organizational development
   for effective action. He served as Chairman of the Student Non-violent Coordinating Committee
   known as SNCC, Prime Minister of the Black Panther Party, an Ambassador for Guinea, worked
   to establish the United States Black United Front and the All-African People’s Revolutionary
   Party. Ture instilled a palpable fear into the enemies of ADP likely to last forever and
   reminiscent of the chilling effect the phrase “Hannibal at the Gates!” had on the Romans, and
   Italians still, when in 1966 he uttered “Black Power” (see Carmichael & Thelwell, 1998; Harris,
   1990). Ture took the position that if an African person did not work to overturn oppression of
   ADP, an own-race maintenance activity, “then by your very act of inactivity you are against your
   people” (All African, 1983). It follows that not participating in own-race maintenance for ADP
   is outside the bounds of mental health defined Africentrically.
   Third, Jean Wilkins Dember, M.H.S. shows that exemplars of own-race maintenance
   need not be deceased, a man, or nationally known. For 24 years and counting she has been a
   main organizer of annual mental health conferences in Houston and New York City under the
   auspices of Afrikans United for Sanity Now!, an organization she helped to found. Under her
   direction the organization actively advocates for culturally sensitive mental health work with
   ADP and training for providers. Mother Dember staunchly opposed drug and electroshock
   therapies on ADP and carried that fight to Harlem Hospital where it has been reinstituted. Many
   psychological workers have become aware of deleterious mental health practices and alternatives
   for them through her work. She was awarded the Community Service Award by the National
   Association of Black Psychologists. Her efforts have been courageous as she singlehandedly
   (for the most part) engaged the Roman Papacy over sexual abuse, palpable racism directed at
   priests of African descent within the church and, moreover, the frequent murdering of African-
   U.S. (descendents of Africans enslaved in the United States) in New York by Catholic police.
   Additionally, she is a mainstay, activist supporter of the New Black Panther Party and the local
   and national Black United Front. She carries the fight for increasing African-U.S. life chances
   almost daily be it political, health or otherwise to civic leadership. Mrs. Dember’s behavior
   epitomizes a Queen Mother and is in the tradition of Harriet Tubman (Bradford, 1886/2004),
   Sojurner Truth, Queen Mother Audley Moore, Ida B. Wells Barnett, Mary McLeod Bethune,
   Annie Malone, Assata Shakur (1987), and the many others of great rectitude and capability.
   Finally, her spousal union of over 60 years with Clarence Dember (R.I.P.) and parenting
   epitomizes the point of the creation mythos. Mother Dember lectures/teaches youth and adults
   of both genders on male-female-familial relationships rooted in African-centered principles
   drawing on her own life’s example.
   40
   The Journal of Pan African Studies, vol.7, no.5, November 2014The foregoing snapshots show persons whose orientation to living prioritizes the defense,
   development and maintenance of the life and culture of ADP all within the casing of their
   individual idiosyncratically organized personality (see individualism versus individuality
   contrast below). The term proffered by Azibo (2006a) for prioritizing of this sort is
   psychological Africanity. No behaving and thinking could be greater manifestations of normalcy
   or appropriateness than psychological Africanity geared to purposefully ensure that ADP remain
   on the planet in perpetuity as Africans. This is what the African personality is designed to do
   naturally. Thus, the behaving of Garvey, Ture, and Dember warrant the label “correct
   orientation” defined by Azibo (1989) in short as a genetically black person who possesses
   psychological Blackness/psychological Africanity. In research, African-U.S. persons classifiable
   as correctly oriented report having greater psychological Africanity scores and are deemed to
   provide better psychological profiles for social engineering than persons classified as having
   diffused or incorrect orientations (Azibo, Robinson-Kyles, & Johnson, 2013) where diffused
   refers to an orientation admixed with both pro-African and pro-Eurasian sentimentality with the
   Eurasian highlighted and incorrect refers to an orientation dominated by pro-Eurasian attitude.
   The Azibo Nosology II promotes producing correctly oriented ADP through child rearing
   (Azibo, 2013a) and therapeutically-directed transformation. As the examples of Garvey, Ture,
   and Dember reveal, correct orientation represents the authentic African personality, to wit
   The authentic struggler sees value in …. [and] is dedicated to his or her [individual]
   African self and by extension to all African persons …. not allowing the oppressor to
   manipulate him or her to maintain the oppression of [ADP] …. lives in accordance
   with African-centered attitudes …. is a person of [African-centered] culture ….
   informed by our collective history and common concern …. has fallen in love with the
   race and consistently sacrifices for our uplift [as] …. a situation of oppression can
   never be adjusted to …. existing as a sovereign people [is preferred as] our only stake
   in the present order of things would be to change it …. [thus] seek justice, but strive for
   the liberation of productive forces [resources] …. possessing a true and lucid
   consciousness of the Manichean world’s design …. accept[ing] of the risks and
   responsibilities associated …. [as his or her] will to freedom … exceeds any …
   psychological and physical fears …. resolved never to yield … to rebuild … and to
   fight.
   (Sutherland, 1989, 1997, 58-60)
   Marcia Sutherland has in effect provided the templet for transforming ADP and
   diagnosing correct orientation or normality/appropriate behavior. Her description can be used as
   if it were a scale or ledger on which successive approximations of attitudes and behaviors to a
   correct orientation are recorded. This templet is dictated by the African personality construct
   idea of correct orientation which is the normalcy reference point of the Azibo Nosologies I and

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2. Keep the black population going strong in Brazil, America or everywhere for that matter.

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