i-TitscAnoimrazs sat march 12.1977
Ucp. DcApJIrQSS Support for Displaced llomnahcrs Act
: Rep. Yvonne Brathwaite homemakers which would
feurke (D-Los Angeles, Ingle- offer job training and places
wood. Culver Citv) has reintro ment services, counselint and
duced the Displaced Home referral in health care', legal
makers Act (H. R. 28) with problems and. financial
seventy-two co-sponsor. Mrs. management as well as out
Burke commented that the reach and information services
number of co-sponsors, drawn relating to already existing
from the ranks of both Demo- programs.
cratic and Republican members? Mrs. Burke described the f mobile society C often ; has
of Congress, indicates a'liightypicil displaced homemaker neither friends nor family to
level of support for this kgjsia ,is )La woman who has been whom she can turn,
tioa. f married for most of her adult "It is important to note "
and who has been depetf- Mrs. Burke continued, "that
that income "and essentially" there "are between and 3 In November,-1976, the Equal,;
along with that loss, her job. million 'who fall into the Opportunities - Subcommittee
She is then confronted with displaced homemaker category." of the House Committee on
a host of unexpected ' pro- It is a very sad picture, and, Education and Labor held one
blems; a drastic reduction in given our rising divorce rate, day hearings in Los Angeles,
income, loss of many benefits, a growing problem. , , . California. : Hearings before
Including health Insurance, .... Lu,;" the Subcommittee on Employ-:
suffers emotional depression wm :J5PtlSlfiBH Opportunities, chaired
,1 KL" S Augustus Hawkins
transitional period so that ? may 400,1
they can once again become oe scheduled. ;
self-Sufficient members v of "I can Y think of a better
mConiresswd.ane tod who has been depetf- Mrs.1 Burke continued, "that aut,cl' 8lttlcu P- BU1M- tribute to the homemakers ot
explained that herbfll prpvjden on her spouse for in this is not a problem which The Displaced Homemak- this national , than passage . ,p ,
for the establishment of muttk'fiorae; Through divorce, death afreets a small number of ers Act was originally . intra- in,s legislation py . Momers
purpose centers for displaced "bt 5 unemployment, she loses people. It is estimated that . duced into the 94th Congress. Day," said Rep. Burke.
y -A
1:
r
J
Ymm
501 Wellons Village
15 - 501 Hillsborouqh Rd.
Store Hours: Mon. - Sat. 10 A. M, - JO P. M.
; Sunday 1 6 , '
StaRto Stab MiaDKril B 1
1
::;.'. I 1
sr. H -!
1 ' ' ' " ,
11""-" -- r"' - i --w ' 1 iiurl k
i iii y i xr f,",,-i i, . I l i it 1 1 1
Hf ) Hi.ilil Mr I
M- ' ' Hal-ss.' &n HI 1
If You Didn't Receive Our 16 Page
Circular, PicK One Up at the Store
QDoocp C63
tag:
(1
---Kl., lV .'.I.', -
. . ir
i:
Virgil G. Mims, Jr.,. right. Building Services Manager
INSPECTS EQUIPMENT
for Western Electric Company, Greensboro, is shown, equipment in North Carolina
Cefttral University's ehemKtrv lahnratnrioc hs Hr limac M Crknr.lor Ir rhilrmin
of the department. Mims visited the campus of the university recently to present a
check for a $1,000 grant from Western Electric to the university.
(paDDDDOBI
v
1 i
I
0 DR
Dao
DacEi
r.lind
ASHANTI
Rtiytfim
IV Dr. I uheemC. Ashanti
Department of Psychology
North Carolina Central
University
a
D
0
0
0
D
D
D
D
a
was from the present dimen-.
sion backward to the past
dimension. Moitfc use? two
SwahUi words (Sasa and
Zamani); to represent
present and past. Sasa has the
sense of immediacy, nearness,
nowness. The Zamani period is
not limited to the past.Itover
laps or encompasses the Sasa
and the two are not separable.
Aftfr nhvsiral Heath as
IDDpaDDDDDQOBPQDDPBCj long as a person was remember-
Theanthropocentric ed and recognized (by name)
ontology was a complete unity by, relatives and friends who
which nothing could break up knew him ti. e., remembered
or destroy. Everything was his personality, and words, and
functionally connected; to incidents of his life), he would
destroy one category complete- continue to exist in the Sasa
ly would cause the destruction period. When, however, the
of the whole of existence,- in-, last person who knew him also
eluding the Creator; God was diedv then for the former en
viewed as the originator and tered the Zamani period; he
sustainer of man. The spirits became a member in the corn
explained man's destiny. There pany of spirits.
existed a torce.'a power, or
energy which permeated the
whole universe. In this kind of
THE VOODOO, WITCH CRAFT
SUPERSTITION
SYNDROME AND THE
BLACK COMMUNITY
PART II
Religion and Philosophy
John Moiti defines African
. philosophy as "the understand
ing, attitude of mind, logic,
and perception behind the
manner in which African
peoples mmK, aci, or speaK m order (i. e., unity), God
What is
V
ua the tnur0 and ultimate
central, to Moiti's de- -tmiiA nt itw nAro ht
finition is the spiritual thc spirits aJs0 had access t0 it.
disposition, the "collective A few human beings - the
consciousness , in a word, medicine men priests, and
the ethos. At this point, it rainmakers - possessed the
lis. ' V. n rt n n n M .. . . . ... .
miuuiu uc uiauc vcijr cajjuwii
that when t'king ibout the
l ' f i.l..! 1 A
mm 1 n t Sft? nno so I'll. mil u lu nil 11 an ... 1 -
.vvw., h mi limited degree this energy,
the contest of African philo-. , .
;lMy.EM,a: sfihstl3the:5;ethbs nvsi .Afiricano'philoscfphy can
iiuiidi uciiiuiioii ui nincaii i un mc po .hn
the
knowledge and ability to tap,
to manipulate, and to use to a
The departed person who
was remembered by name was
what Moiti calls the living :
dead . He was considered to be
in a state of personal immor
tality. Hence, he was respect
ed, given food and drink in
the form of libations, and lis
tened to and obeyed. A car
dinal point in understanding
the traditional African
view of himself, his self-concept,
is that he believes: "I
am because we are; and'' be-
li
philosophy. More specifically,
v this "collective conscious" can
be described as a vital attitude,
a kind of faith in a transcen
dental force and a sense of vital
solidarity.
The examination ol pre
slavery in Africa suggests that
there were hundreds of African
peoples, or tribes, and some
research would suggest that
' each tribe had its own philo
sophical system. More sophis
ticated scholarship indicates
' that for West Africa in general,
philosophy was the essence of f
the people's existence, and that
the many tribes shared one
overriding philosophical sys- ,
tern. It was through religion, f
however, that this philosophi-f"
,: cal system was expressed. In
this sense, religion nd 1
philosophy, are the same
-phenomenon.
For the traditional African
to be human was to belong to f
the: whole community.
Curiously enough, many Afri
can languages, did not have a
word for religion as such. Reli
gion was an integral part of
. man's existence of which it and
he were inseparable. Religion
accompanied the individual I
from conception to long after r
his physical death.
"-' ' '' ' 'I
1 A great number of beliefs;
and practices were and can be
t j ! r: !... ii ttmftii
iuuiiu jii AiiiLaii suticiy. nuw-
ever, these beliefs andor tra
ditions were handed down
- from, father to son for genera-,
" tion upon generation. As such,
v and in accordance with the pre
vailing oral tradition, the belief
were corporate and the acts
were communal. Traditional
religion in Africa was not
proselytized. The people were
their religion. Thus, individuals
-could not "preach" their
religion to "others.". As was
noted above, religion was the
observable phenomenon and,
for,, the most part, the tribes
'.seemingly were observably
different.
, Traditional Africans made
no distinction between the act
. and the belief. What people do
' is motivated by what they
believe, and what they believe
springs from what they do and
experience. Life after death is
1 found in all African societies.
For the African, once dead,
there is neither Heaven to be
hoped for nor Hell to be
, feared. Again, , this concept
I reflects the idea of vital force.
present, and this concep
tion of tune helped to ex
plain the general life system
of traditional Africans. The
direction of one's life system
am. Afro-Americans cannot
be meaningful investigated and
understood if their philosophi
cal assumptions are not
taken account.
. To be continued
1
LIVINGSTONE BEAUTY - Sitrina Adelle Brown, an
1 8 year old freshman is an elementary education major
at Livingstone, College in Salisbury. A Scorpio, she is
the youngest of three children of. Charles Brown of
East, Spencer. Sitrina is a , 1976 graduate of North
Rowan High School, where she was a member of the
French Club, Pep Club, and Business Club. She delights
in sewing and cooking, and her favorite color is blue.
Upon the completion of her matriculation at Living
stone, Sitrina plans to teach. (LC photo by Kelsey).
Income Tax Preparations
, Other Tax Services
u Bookkeeping Services
:,!,''Kt ' -Jnn1,' fvifuiSt" 'V'Vf :-'ty,,'-;:i
Business Counseling .
SUITE 20 CROST ILOO. '
214 CHAPEL HILL tLVD.
DURHAM. M. C. -
Off let 4tt-422
Hm 7114