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COALITION OF CONCERNED LIBERIANS Forums > CCL Main Room > The Meeting Place > Dr. SOMAH AND THE PORO-SANDE |
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COALITION OF CONCERNED LIBERIANS Forums > CCL Main Room > The Meeting Place > Dr. SOMAH AND THE PORO-SANDE |
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| Posted: Wed Dec 15th, 2010 05:18 pm |
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Syrulwa Somah http://www.liberiaseabreeze.com/?p=2528 [size=The Role of the Poro and Sande Universities (PSU) in Contemporary Liberia ]  BackgroundThe Poro and Sande Universities (PSU) are functional, organized structures that have been a fountain for the translucent flow of unity across trans-ethnic boundaries in sub-Saharan Africa. As keepers of the heritage—the totality of behavioral patterns, creeds, linguistic legacy, sociopolitical structure, ancestry, art, spirituality, and cultural values—the PSU undergirds the unanimity of discipline, valor and commitment to collective survival. The PSU collectively embraces the values of truth, harmony, justice, reciprocity, and the cosmological order of the community. In their curriculum are social and political knowledge of oral history and lore, communal work, appropriate conduct of sexual deportment, economical roles, military combat, diplomacy, healing, sacred songs, and dances. In other words, the cardinal ideas or curricula on which the institutions prevail are justice, harmony, balance, respect, and human dignity for all. The PSU universities are the Institutions of Beginnings where man and woman first learned that they could die, be reincarnated, and dwell among the living. Both Poro and Sande are associated with life, regeneration and fertility, and are devoted to protecting the natural environment by preserving bonds between nature and people. A dual-sex system of checks and balances within the PSU cosmology mimics the dualism of the universe (male and female), so that no one establishment becomes too powerful; each establishment “checks” the power of the other institution to ensure a balance of powers from both male and female points of views. Simply put, the PSU is the fulcrum of a people’s way of life. It is the totality of socially transmitted values, worldview, philosophical perspectives, economic endeavors and an endless list of other cultural bonds, all cosmically coded to protect a way of life. Our modern world standards are set by a materialistic spirit and a mechanistic model of the universe, a paradigm which destroys the environment and pillages the earth’s resources, suppressing, repressing, and sucking the blood of the masses. The earth’s environment is no longer that wonderment of colossal geological formations of God’s creation. The environment around the globe is being assaulted on all fronts daily by unregulated mining and deforestation activities that reveal the potential extinction of the treasure trove of species and natural habitats of the earth. These rampant are bound to plunge Liberia into a future environmental nightmare. Environmental degradation worldwide as a result of climate change has an adverse impact on drinking water and sustainable agriculture, and continues to disable billions of people worldwide, especially in developing nations like Liberia. As global warming’s clock ticks to the tipping point of natural disasters, famine, spread of new vector-borne diseases and old ones such as dengue, yellow fever, plague, etc., as well as related morbidity and mortality problems from insects, rodents, other parasites, the fate of humanity is uncertain. PSU teachings ensure that each generation preserves, collects, protects and hands down and passes on to their children and future generations the sacred records, oracles, mighty rivers, birds, animals, and places that reflect the sacred continuity of life. The power of the Poro induced presidents and leaders like W.V.S. Tubman to invite the Wilwolo, the most famous spirit dancer of the Loma, to his inaugurations. The power and influence of the Poro were also respected by Presidents William R. Tolbert, and Charles Taylor, who took on the name “Dahkpanah” meaning the “Chief Zoe.” Israeli Golda Meir, according to legend, visited with Sande women. The above shows Sande’s power as Sande women can compel a factory full of muscular males to perform various deeds that fulfill women’s needs to lift them to higher ground, like queens on thrones. The Sande teaches women to never settle for less than a man who respects them. Although the antiquity of the civilization of our parentage is unmistakably well-known, there often prevails the fantastical mythology that the PSU is solely for “circumcision.” This bizarre view of our history is still presented in textbooks about our nation the world over, as if it is a known fact. To say the least, the extent to which the PSU is misunderstood by some educated Liberians, who are supposed to be the guidance of our nation’s shrine, is surely among the greatest of all tragedies. The “circumcision” enthrallment is pushed most often by human rights organizations, missionaries and misinformed Liberians who ratchet up criticism of the PSU to be endorsed and promoted for their book projects and post-reconstruction grants in the name of “development.” Consequently, this attitude casts a pall of gloom over Liberia, and has since its inception as a modern nation-state in 1847. Our culture is the outer and inner garment revealing who we are: it is our character. On this matter, one does not have to be a supporter of the PSU concepts to speak to injustices, religious bigotry, cultural discrimination or ethnocentrism. Whatever one’s personal conviction and ideals for the individual may be, which of course is to be respected, there remains the important issue that the PSU does not exist merely for the purpose of “circumcision.” There is absolutely no basis for thinking that human rights organizations, a misinformed public, and missionaries who come with their Bibles and penny bags in one hand and swords in another hand to conquer our homeland because of our current economic dependence should require the elimination of the nation’s social, educational, cultural, and political institutions. Liberians, young and old, should learn about the contributions of the traditional PSU to the growth and development of Liberia. Those who attend the PSU are educated in indigenous Liberian culture, traditions, customs, mores, philosophy, medicine, law, and governance. Sadly, the Liberian educational system fails to educate Liberians about indigenous Liberian languages, geography, history, mathematics, sciences, religions, and other bodies of knowledge critical for our national survival as a nation and people. There is not a single Liberian studies degree-granting university in Liberia, Africa’s oldest republic, where we can learn the truth about ourselves. There is not a single school in Liberia, even now, which teaches our people about what it means to be a Liberian. Unfortunately, the education system in Liberia downplays our cultural values and emphasizes foreign values and ideologies, so much so that many graduates of the Liberian school system are more familiar with French, German, English, American, and other Eurocentric studies and cultural values than Liberian cultural values. As a result, many Liberians are generally dense about what the PSU has done and continue to do for our people before the advent of “western civilization.” No true initiate of the PSU exposes its secrets. Therefore, what I have written here is by no means the complete history of the PSU. At the cusp of time when the wave of the People Redemption Council (PRC) under Samuel K. Doe washed over Liberia in the 1980s, the PSU was attacked, thereby weakening Liberia’s cultural heritage and contributing to the seeds of destruction that brought about Liberia’s instability. My goal here is to bridge the contemporary gap between general knowledge of the old and new, and allow us to see patterns of permanence and patterns of difference. STRUCTURE AND FUNCTIONS OF THE PSU The PSU is unique and has varying levels. Power is distributed through these institutions to provide years of education, training, mores, ethics, and initiation of the youth into manhood and womanhood. The PSU encompasses the inward conditioning of the mind and spirit. Their primary functions involve instilling consciousness against committing an offense against the “birth-land.” Hence, the notion of human refinement by developing all social aims for the stability of the society is one of the primary objectives of the PSU. Among the Loma, for example, the College of Elders, the “Mabu” or “kEEzo” (characters) who direct the PSU are dedicated to the preservation of the culture, beliefs and values which affect the ethics and environmental health issues confronting their Kingdom. The PSU of the Loma rule of law stresses property as communal and that the fruits of the earth belong equally to all and cannot be sold. Likewise the PSU “Kuwaa” teaches various disciplines, including but not limited to: sacred moral codes, vision quests, night vigils, ritual self-emptying and purification, leadership, bravery, meditation, endurance, agility, and silence. Postures and certain types of ritual and war dancing are also learned as means of acquiring life force and spiritual powers. Mende Kingdom is no different, especially where the mosaic of music is performed as a means of securing and enhancing life force and spiritual powers. Equally important is reverence of the beauty of the woman. The Loma have one of the most unique and elaborate Poro and Sande Universities in Liberia. The Poro in Loma Kingdom is called “Pologii” and the Sande is called “Zadegii” or “Zardaygai.” The entire Loma cosmos is intertwined in the “Pologii” and the “Zadegii” as the finest feature of their communal lives; all its laws, traditions, norms, mores and customs are respected and enforced to the teeth. The “Tosubaveati,” who must be a person of excellent character, with ability to render decisions without any impartiality, the equivalent of a chancellor, occupies the Loma Poro University’s highest position. Though they are both are all male and all female universities, a woman— only one—can be a member of both the Poro and Zardaygai. The Sande University calls its students’ enrollment “Zadekui,” or “women’s feast.” The enrollment preparation begins in the “Valaxavue” (November), at which time the dry season is coming up. The functional operation of the Sande University falls under the jurisdiction of the “Nezowo” who serves as the “mother figure.” She is known for her beautiful all-over-white attire and head tie. The “Nezowo” is assisted by the “Zowogbla.” In Loma Kingdom in terms of the administrative structure, the ancestral world, called “Govealazu”, exists between God and the living. Between the living and the “Govealazu” is the “Goveti,” or “Invisible Spirit,” who relays the wishes of the townspeople to their ancestral world. When “Goveti,” the Protector of the Poro comes to town, every barking dog falls quiet, a nipple is put in every crying baby’s mouth, doors are doubled locked, and the townspeople continuously clap until the matter for its intervention is settled and departed. Next to the “Goveti” is the “Tosubaveati” who heads the Poro University. He is the “father figure” or “Father Zowo” of the University. Between the “Goveti” and townspeople is the “GboLourmai,” from whom all messages pass to the “jomaloo,” the citizens. Next visible of the Poro University is the “Koliba,” meaning the “runner” or “one who has fast feet to run after urgent matters of the university.” Equally so is the messenger “Kolubia” of the Poro University, who is sent to represent the Poro University at other Poro functions in other kingdoms of the Lormaland. Among the Bassa, the PSU has a distinct separation between the specialties of study: parable (philosophy), ideographic, spirituality, science, music and spirit medium. Political exclusiveness and chain of command supported by the PSU have several ramifications in the following order of sequence: (a) “Gaa-bohnnoh” – a level for male kindergarten and elementary students between ages 6 and 8; (b) “Saa-daba Gba” – the junior and senior level for ages 8 through 12; (c) “Bui-kpii-Gba”- the high school level which encompasses some vocational training (male and female students have separate campuses), and (d) “Zuzehi-Gba” – the college and university level division of the Poro Society for men, and the Sande Society for women. The Sacred Grove of the Bassa male institution is called “Gbahun-mun.” Its inner precinct is located in the “Grove of the God of the Ancestors”, called “Nohon-Xwada.” The Sacred Grove of the female institution is called “Kihn-mun” or “Kehn-mun.” These institutions are the binding cords of cultural heritage. Vigor, discipline, learning of character excellence, proverbial wisdom of Elders and the values of human dignity are the major educational philosophy of the people. For patriotism, young men learn the Bassa Anthem “Gde Di Wehdeh,” also known as “Bodo Wehdeh.” The song is entitled “Duo Muo Dee Dyio.” During the singing, the group responds in unison, “Ee-Ee-Ee,” by the rhythm of the war drum called the “To-Gbeh.” Female learners in the Sande University also learn their national song called the “Zoe Wehdeh,” “Gbaa Wehdeh,” or “Bohnohon Wehdeh.” During the singing, the group responds beneath the song in unison as: “Ee-Ee-Ee,” by the rhythm of clapping hands. In Krao Kingdom, the higher learning institution is the “Gbo.” This higher institution is responsible for transitioning young men into manhood. One of the primary functions of the “Gbo” is training young men to serve in the warrior unit to defend the kingdom. Other duties include bringing back a casualty of war or wounded warrior to his homeland. The overall commander of the warriors of the “Gbo” is the “Gbobi”, “Father of the Gbo,” who reports to the king. Graduates from the “Gbo” serve in the judicial and legislative branches of leadership. Non-members of the “Gbo” are called “Kafa,” meaning “below Gbo membership.” “Kafa” means young men who are eligible to be warriors. They serve by carrying food and materials during inter-kingdomic skirmishes. There are several levels of learning in Kroa Kingdom. For example, the “Jlakabo” is only for male students between ages 7 and 14. It is located in the “Grove of the God of the Ancestors.” The next level is the “Wlakloti”, the junior and senior level. There is no tuition for these schools. They are free and compulsory. The enrollment prerequisite to this school is circumcision for male students between the ages 14 to 17. This group of learners is responsible to keep the town environment clean and safe, from the “Klofue,” the big town, to the small town. Although the groups are divided into ages, the “Jlakabo” and the “Wlakloti” team up to keep their village, town or kingdom clean and perform other societal duties. Before the “Gbo” is the “Che Ghone Gbo”, meaning, “He who anoints the initiates or those who have enrolled in the Gbo.” The “Che Ghone Gbo” must be someone who has a strong herbal, medicinal, and cultural background; thus, it is not a simple position. He must be able to command the army and inspire the people to work. In fact, those who want to be a “Che Ghone Gbo” must make a request to the high priest, who in turn must consult other men and healers and seers to arrive at a final decision. The female learners fall on the mother’s or the Head Wife’s – the “Dagbwede” – shoulders; she is the glue of the household. With the collective input of the village, she raises the children steeped in the traditions of the culture. She raises her daughters to be the wives of strong men, to bear their children. She looks up to the man and holds him in high esteem. She depends on him to do a man’s job and to always provide for them all. She is educated to know her own power and know that the high place she holds in the home and community is due to the femininity of her line, and what that femininity means in their day to day lives. She knows that she holds the fate of the culture in her hands, and she is up to that vast responsibility. She stands proud before her man (“the fearless of men”) and reveres him above all other men. The older the woman, or, if she is married, the more she covers her body. An unmarried girl (kafle) wears only a short skirt or nothing on top regardless of her size, weight, or if she had a small or large bosom. In Krao Kingdom one does not contribute any sexual meaning to the naked breasts, but rather to the bottom. Hence, when a young woman is engaged, she is required to cover her breasts as a sign of respect to her future family. Married women usually cover their bodies completely, which signal that she is off limits. In a Krao Kingdom, a woman may become a chief if she has been married, but all of her children and husband are dead. Secondly, if her father is a chief and has no other children and her father dies, she then inherits the role. Under this condition she can become a paramount chief. This is vivid in “Wulubli” when Kau became the “King Lady” when the chief of the fifteen-hut town died. Hence, she represented one of the most striking examples of females managing war, because women in general do not go to war. For example, in the absence of males, or where the female is the only surviving daughter of a deceased “Koloba,” the regulation and conduct of local affairs may be in the hands of women. Juah (Duan) Nimely, who played a major role during the Sassatown War, refutes the misconception that the Poro University controls the women of the Sande. Among the Grebo Kingdom, the Sande University educates cadres of female leaders in the act of healing, leadership, midwifery, home economics, priestess activity, community-centered education, and the value of marriage and family unity, especially in what it means to be a woman. The “Koloqwee”, the most powerful and invisible spirit of the Grebo Sande University, is embodied in a mystical being. The “Koloqwee” also represents the spirits of ancestral maidens and their mothers with masks symbolizing beauty. In other words, the sandentric nature of the Grebo is captured in female beauty. Ceremonies and other social, cultural and political roles prepare initiates to receive a rank and title of their Kingdom. The education continues until the elders declare one a man or woman, woven into nationhood. They are called upon to pass tests that show they are ready for the leap. In Sarpo Kingdom, the highest institution of learning is the “Kwi”, where youth of reasoning age are waxed into adult men and women after ceremonial rites for official enrollment into the PSU and subsequent graduation. The “Kwi” is an oasis of academic excellence and a place of caring and compassion, tolerance, enduring friendships, and civil discourse. “Kwi” graduates are taught linguistics, how to preserve oral history, about legends, spirituality, the oracles, and sacred places as a means of learning about Sarpo worldview as preparation for their membership in adult society. As soon as students come into the age of reason, they undergo the “Kwi” civic juvenile test, by which they are enrolled in the “Kwi”. It is a rigorous education in personal discipline and strict preservation of Sarpo heritage. In Gola Kingdom, the Poro University is known as “Bohn,” while the Sande University is called “Zowogbee.” The “Zoe-gbe” of the Gola teaches the use of medicine and herbs for self-protection in the “Towabei” or “Treatment Grove.” The PSU in the Gola society is responsible for rules, laws, systems, religious credo and military training. The health needs of the Gola are met through the proper use of herbs by the elders, wise heads, zoe-gbe, astrologers, and leaders of the PSU. In terms of the administrative structure, the “Dadewe” relays the wishes of the townspeople to their ancestral world. Next to the “Dadewe” is the immortal “Dazowo” or chancellor who heads the Poro University. Between the “Dozowo” and townspeople is the “Dakpannah” or “Father Kpannah” through whom all messages pass to townspeople. In Vai Kingdom, there are three higher institutions of learning: Bili, Sande, and Poro. The Bili University trains young males into manhood, while the Sande educates young females into womanhood. The Vai train their students for two years or more before graduation. “Yavi,” “Kolokpo,” and “Nafai” are the invisible spirits of both the Bili and Sande Universities that add value to improve the social fabric of the Vai. The head of the Sande University is the “Mazowo,” meaning “Mother Zowo.” The next in line to the “Mazowo” is the “Zowogbili,” one of those at the PSU who is referred to as a “total effort elder”, one who is always working long, hard hours for the University. In Bandi Kingdom, the Poro and Sande Universities are the two primary institutions. The male session of the Bandi University is called “Porongi” or “Sengai Lorboi.” The “Sowoi” equivalent of chancellor heads the “Porongi.” Within the Mahn Kingdom, the Poro University is called “Guah-bohn.” The “Pleh-dormie,” meaning “father,” is the chancellor of the “Guah-bohn.” Included in the Poro training are military maneuvers, character excellence, hunting, herbal science, midwifery, instruction before marriage, home economics, counseling, and blacksmithing. “Geh” is the spirit that comes to town for secular and other reasons. The all-female Sande University is called the “Luah-bohn.” In this case, “Bohn” is the institution and the prefix describes the gender. The head of each institution is commonly called “Zoe.” The “Zea-keleh,” the most powerful invisible spirit of the “Luah-bohn,” is embodied in a mystical oracle. The “Komo” or “Gba” (palava hut) is the main political institution of the Mandingo, headed by the “Jali,” meaning “carrier of the oral tradition.” Learners who enrolled in the “Komo” or “Gba” are trained to form a special, internal bond, which remains throughout life. During this time, they learn about the power of “Nyama” from the “Nyamakalaw” and spend their entire lives perfecting special secret skills that are passed down from generation to generation. Young men learn about becoming a “numu” or blacksmith, and a “nara,” mastering the kora, which can take up to thirty or forty years to master. The students learn secret and sacred songs, including “call and response” songs that entail a caller or soloist who “raises the song” to which the community chorus responds or “agree underneath” the song. In addition, they are taught how to make the kora, play the three to five strings oblong lute, dance, sing and tell stories through the use of these instruments and through their epic called “fasa” of what it is to be a Mandingo. These songs teach them how they are to relate to members of the opposite sex, including their parents, their siblings, their relatives or “gwa,” and eventually their spouses, as well as their elders and their peers. Becoming a “djeli,” a word that comes from the same root as the word for “blood,” is highly desired. The role of the “djeli” is to sing and praise the bloodline of the noble families, from children yet unborn, generation after generation. During this training period, they are cared for and taught by elders of the same sex from either the Council of Elders or College of Females; these persons become their life-long sponsors, from which a very special relationship forms. Great preparation is made in the village or compound for the return of the children. A huge celebration marks the graduation of these new adults to their families where the praise singers called “jalibaa” perform. The children are given new clothes and are treated with new respect by their elders. Boys and girls are honored with a dance and special meals. As a result of these traditional teachings, a married woman’s loyalty remains to her parents and her family. Female students also learn to become “jalimusolu” or praise-singers and historians. PSU Social and Political Stability Across times, cultures, and ethnic groups in Liberia, the PSU is the foundation of spirituality, religion, politics, economy, culture, and family. The family, in turn, is the basic unit of society. Thus, the PSU is an institution with major public significance. Stability is achieved through kinship and loyalty to the PSU, which emphasizes community, unity, and obligation, not individual betterment. Hence the Poro and Sande Supreme Court, rather than the law, is the deciding instrument. The Supreme Court, therefore, is made up of a College of Elders who have proven to be wise, balanced and impartial, and whose duties and rights are to pronounce judgment without mincing words. While a man is the head of the College of Elders, a woman, the “Zoegbe”, heads the Council of Females. The head of the Council of Females and her cabinet represent the women in any important town gatherings and deliberations. If decisions arrive at the waiting feet of the people such that the womenfolk are to be told about them, the head (“Zoegbe”) of the Council of Females gets a graduate of the Sande to sound the gong or “sasa” to convene the women (Council of Females). On not so weighty occasions, the head of the Council of Females’ inner circle passes the word around among the women by word of mouth. In essence, male leadership is not neutralized by female leadership, which is likened to the flow of electrons which need both positive and negative poles to complete its loop. Only graduates of the PSU can approach the Supreme Court for a decision. Women and children can serve as witnesses or spectators, and are not excluded from proceedings unless the proceedings are of a peculiar nature. They do not, however, summon the court to session. If a community member has a palaver, he first approaches one of the elders. The College of Elders or Council of Females then tries to determine whether the palaver can be settled within the family. All disputes which extend beyond family matters, however trivial they may be, must be settled without breaking the nexus of the community, meaning no greed-driven struggle for wealth. Within this form of African socialism and its political context, compromises reached by the community are respected and upheld strictly through spiritual and religious principles. When the community encounters an important matter, the College of Elders or Council of Females assemble in their groves under a big tree to investigate all sides of the issue. The big tree is symbolic of the family. The various branches represent family members, but there is only one root. Problems discussed in the form of legal questions are debated in open community meetings rather than through a formal judicial process. The objective of the judge is always to help the two sides reach a compromise. Reaching a compromise is the goal of these assemblies. Thus, there are often no clear cut winners or losers in the final agreement that is made. The PSU Roles in Environment Protection The Poro and Sande Universities are a microcosm of the notion of human refinement and domestication extending from the individual to the natural environment. Proper understanding of God’s attributes includes our understanding that we must protect the natural environment, rivers, trees, forest, ocean, mountains and air, etc. The PSU understanding that ancestral spirits dwell in nature add further protective virtues to the rivers and mountains. These ideas are universal and consistent with the oriental doctrines of Buddhism, Hinduism and Taoism, which also consider nature and all living creatures as preceding from God whose holy spirit they worship. In Franciscan doctrine it is written that human beings and the animals are siblings rather than sage and servants. These concepts echo the wisdom found within the concept of the PSU, affirming that our Ancestors have always obeyed the universal law of nature. It is both natural and supernatural that the forest is the ultimate authority – depended upon, respected, trusted, obeyed, and loved. It expresses its feelings through storms, falling trees, floods, drought, etc. Protection of the environment is the protection of motherhood, which is associated with food and love. It is, therefore, no coincidence that the mother is regarded as the source of food. Mushrooms, roots, berries, nuts, herbs, fruits, leafy vegetables, medicine, fish, and animals that are hunted are cooked and distributed by her. Hungry children look to their mothers for food, not to their fathers. The PSU had the absolute power to protect the waters and forests from pollution, massive deforestation and to regulate fishing. It has the power to promote communal farming through “Kuu” a Kpelle word, “Susu,” a Kroa word, or “Kre-wai” a Bassa word. These words refer to a group of villagers who came together each day to “brush” each member’s farm until all the villagers’ farms were brushed and the crops sown. Through the power of the PSU, the family is not abandoned. Mother, father and the extended family remain together. The nuclear family does not exist, and anyone who chooses the family unit over the communal is adjudged “mixed up.” Anyone who transgresses the PSU laws bears the full consequences of societal separation. Sometimes, s/he can no longer hold leadership or have a voice in that community. PSU Discipline Our Ancestors believe that they are descendants of the Supreme Spirits (big and small, male and female) who descended from heavens many, many years ago to bring order to chaos. These Supreme Spirits, who embody communalism, truth, justice, and the orderly arrangement of the universe, teach us about the natural world, the mysteries of creation and the cosmos as a whole through the PSU. The PSU believes the Almighty Ancestral Deity created one spiritual or natural world. The leadership of the Sande and Poro Universities is considered a microcosm of the consanguinity between the living world and the ancestral world. Equally important, the PSU has an affinity with the Ancestral Deities, with the power to give and take life. The invisible Poro and Sande deities personify the perfect state of the god-created world. All that the living have to do in order to live and enjoy the fruits of the earth is to honor and preserve both of the judicially balanced institutions. This is the fundamental principle of humanity living in harmony with the self, others, the environment, as well as the spiritual world. For instance, on an individual level, the goal of every PSU graduate is to lead an honorable life that allows entrance into the afterlife where the Ancestors have a say in the fate of the individual. The PSU was founded to promote certain ideal aims, to be obtained not by violence but by moral measures. By this, the PSU is distinguished from conspiracies and secret plots which are formed to attain a particular object through violent means. It is a fearful thing to go against the institutional moral rules and laws. Overthrow of government, rape, invasion of one’s nation, and infidelity brings eternal punishment as reflected in the gene of the members that could affect their future. In African Religion and Spirituality, Mbiti (1986) explains the consequences of deviant social behavior, in that the family’s integrity resides in the social behavior of children, and scorn falls upon the family when boys and girls engage in immoral sexual acts. Therefore, family and community values are installed early at developmental stages before puberty. For the most part, no aspect of the PSU worldview is completely secular. In fact, Sande and Poro beliefs do not ascribe to a secular worldview, or matrifocal or priticfocal societies. The PSU is divine, so it is not viewed as private property to the exclusion of others as a Western political and private party or club would do. Government is derived from Creator Ancestor God through the Ancestral Kingdom, not through human beings. The PSU instructions in law and order are for the common good of humankind. The PSU knows no tribalism or language barrier and its authority is honored among all ethnic lineages. No individual or ethnic group, regardless of the numbers, can preempt the Poro and Sande sanctioned law or democratic process. The first and foremost duty of the PSU is to maintain peace and order within its geopolitical borders. No PSU institution worthy of the name countenances public chaos or condone open defiance of its power. Thus, the overthrow of government in Liberian indigenous society was unheard of. The institutionalization of the Poro and Sande social structure is an important part of all the ethnicities of Liberia in everyday life. Good citizenship and leadership mean the personification of “truth” and “justice.” These experiences constitute the aggregate of the educational, socioeconomic, and religious philosophies, all on the concepts of communalism, socialism, and empiricism. This is why both institutions are like umbilical cords of the people, because the Poro and Sande tie all Liberians together. This is also why it is very important for all Liberians to reengineer their minds on the full history of Liberia from the elementary school level to the university level, so as not to mislabel the politically motivated 14-year civil war in Liberia as an “ethnic war”; or attempt to disparage the educational and unifying roles of the PSU in Liberia. Representative Edwin Juah, a political science lecturer at the AME University, and Chancellor Cecelia Bull capture the true essence of the PSU during a conversation. Chancellor Bull noted, “The Poro prepares men for bravery in battle, leadership in the community, so they might attain wisdom, accept responsibility, and gain power. It begins with the child’s grade of ‘discovery’ followed by extensive training and service.” Representative Juah averred, “The practices of the Poro and Sande society school young people to learn about future challenges. No country in the world, as far as history tells me, survives in the absence of cultural and traditional practices. So, for Liberians who have little education to use the air wave to condemn our culture and tradition is an affront to our Ancestors and nation as whole” (http://www.analystliberia.com/lawmaker_defends_june25_09.htm). This author agrees with both Representative Juah and Chancellor Bull because he knows firsthand that all graduates of these traditional universities field a gallant, highly competent force in defense of their kingdom, social identities, shared values, character excellence, understanding traditional spirituality, communal farming, and other basic survival skills. For example, during the civil wars in places where the Poro and Sande Universities have not lost complete jurisdiction, PSU authorities were not only able to co-opt new leaders, but restrain the actions and behaviors of armed men who held allegiance to warlords. In other words, in the attendance of elders a problem does not get out of hand because it is settled. One of the ways in which PSU authorities sought to shield rural dwellers during the cruel conflict was to co-opt the young armed leaders. In addition, the PSU provides training opportunities for priesthood, herbal healing, midwifery, self-discovery and leadership of traditional Liberian men, women, and children. These institutions also taught Liberians responsibility and self-dignity to the point that their testimonies in a court trial could never be exchanged for money or excluded from trial on technicalities, as common in many Western countries. PSU Reverence of Female Beauty In the teaching of the PSU, the Creating Deity is depicted as both a masculine and feminine Supreme Being. However, Her total image is perceived to be female, a gender more biologically engaged than male Supreme Being. It is said that the great Earth Mother was a big woman, very, very fat (African Liberian definition of beauty). Hence, female beauty is reverenced through the bountiful female Spirit of the Sande University, as well as through every woman, each seen as a vessel of life and guardian of sacred knowledge. The position of women is equal to that of men by virtue of the fact that the Sande University is no lesser than the Poro University. In fact, this is why when the Poro University is in session, the Sande University doesn’t open, and vice versa, in order for each university to get the aggregate support of the people. The Sande mask represents female power, inner beauty and outer beauty, which proverbially compare to the delight and wonder of butterflies. Equally so, the sculptor conveys the beauty he sees within: a smooth high forehead portrays the ideal of womanhood, the voluminous neck-rings, the elaborate hairstyle, and the downcast eyes portraying wisdom and success. Admission to the Poro University The Poro specializes in boys between 9-16 years of age who begin “watching the hands of their fathers” at 3-6 years of age. The enrollment is done before the age of 21, which is the legal age for boys to get married. Unlike regular schools that mingle all age groups together, the PSU is composed of an all-male or all-female method of education. The initiated males learn arts useful to the survival of society such as blacksmithing, fishing, hunting, village architecture, etc. Elaborate graduation ceremonies are held for boys in the male Forest Grove after four years of training. A true Poro graduate’s motto is always “Hail, forever conceal, never reveal, duties never end, and the business of life passes through hands.” When a student enrolls (“Porosu”) in the Poro University during the “Porokui” or “Poro feast”, he remains in the school until graduation. Upon graduation, he is given a “Porodasiigii” or new name before becoming a full member of the society (there is an exception for the males of the Bassa Poro University). No graduate will ever expose the secrets of the Poro even at the threat of (saa) death. Admission to the Sande University Girls between ages 7-13 are admitted and enrolled in the Sande in order to achieve the refinement and education of domestic responsibilities. Girls 3-10 years receive instruction from the Zoe and other higher societal members. The enrollment occurs before they pass the flower of their age. It is stressed to the girls that their bodies do not just belong to them, per se, because the honor of the family and community rests in their bodies. The teaching of the arts and crafts of motherhood is endlessly emphasized as they learn to live like adults and sing the songs of adult women. Tributes and songs to the family’s integrity reside in the social and sexual deportment of the girls. Upon graduation, students are to use “Sande graduate names” in lieu of birth names following the ceremony. Graduation For centuries, the Poro and Sande Universities have been powerful political institutions of education and leadership that instill character excellence and take on good citizenship. Highly structured graduation ceremonies are held after years of studies. Upon graduation, new members take on such roles as healer, spiritualist, necromancer, musician, griot, town crier, traditional zoe dancer, midwife, metaphysician, priest, healer, warrior, and hold mantle of leadership in other areas that satisfy the needs of the community under the watchful eyes of the Zoe Council. Conclusion The teachings of the PSU provide valuables lesson for the collective and communal survival of our people. The PSU is the weaver of the basic fabric of our society with rules, laws, systems and a spiritual credo, irrespective of operative buildings, geodesic domes and skyscrapers— a pattern ordinarily used by Europeans and some of our brothers and sisters to define the efficacy of educational institutions. Education is not necessarily valuable because of the size or kind of the building in which it is conducted; what is more important is the type of education one receives, the devotion of teachers, and how the system of education empowers the minds of the people who pass through its structure. For example, personalities like Confucius, Buddha, Mohammed and Jesus Christ were learners and visitors to sacred places, mystical institutions and learning places like the giant pyramids, and the wilderness and groves, which were not metropolitan areas. The Per Ankh, the oldest learning university in Egypt, an equivalent of the PSU, is also called “House of Life.” It served as the repository and reservoir of records, medicine, laws, temple, clinic, geography, astronomy, and spiritual or Porocentric/Sandecentric education (http://www.philae.nu/PerAnkh/templepage1.html). Per Ankh contributed to the rise of great physicians, surgeons, and specialists in Africa. Its acknowledged ethical code was passed down into the famous Hippocratic Oath. The Greeks derived much of their medical knowledge from Per Ankh physicians around 750 B.C. The influence of its teaching was so great on European culture that even to this day, Per Ankh concepts still have a signature in modern Western medicine: when a medical Doctor writes a prescription, the Per Ankh symbol for health (Jupiter) with the symbol for retrograde= Rx (“I curse your health in retrograde” = death) is used. These universities were so powerful that the Greeks, Romans, and others came to drink from their fountains. For example, in Cleinias’ admission of the “habitual ignorance” of Greek adults (freemen) on the subject of education, especially mathematics, Plato presents this dialogue: “Athenian: All freemen, I conceive, should learn as much of these branches of knowledge as every child in Egypt is taught when he learns the alphabet. In that country arithmetical games have been invented for the use of mere children, which they learn as a pleasure and amusement.” In Nigeria, ethnic groups that do not have central governments depend on religion, which are a part of the PSU as their basis of political power. This is evident in different religious forms from the Ibo, Yoruba, or the Ashanti to the states of other centrally-organized peoples. The Ghanaian Northern ethnic group of Tallensi, for example, does not have central government but shares power from descent-lines and is held together by religious rituals of the Poro and Sande. These rituals are in the form of art, music and ceremonial dances to express the equilibrium of the dynamic essence between the visible and invisible worlds. The Senufo of Cote d’Ivoire near the Dan-Ngere region of eastern Liberia, Ghana, Burkina Faso, Mali and the Shilluk ethnic group of Sudan are linked culturally and spiritually by the PSU. The Nigerian Oyo Empire had similar institutions such as Alaafin, Oluwo, Bashorun, and Kakanfo. The codes of ethics have been taught for hundreds of years, from generation to generation, to African children who go to these traditional learning institutions. The Poro and Sande institutions, in addition to their educational roles in society, mediate between various ethnic kingdoms during times of conflict and know no territorial or language boundaries, and therefore are not confined to one region. In the Ashante religion, for example, chieftainship is referred to as akonnua (golden stool), and it also has a spiritual and Porocentric meaning. Becoming a chief entails various ceremonies, but the climax is to enstool the chief with the supreme ancestral stool of his particular chiefdom. Marie Pampala explains the PSU’s importance for a spiritual view point when she notes, “one person did not make a decision for an entire society but rather the collective input from the members of the community contributed to the betterment of everyone in the society.” In other words, greed and corruption are not allowed and society is not lawsuit-happy. The new educational system and national curriculum in Liberia must embody the Liberian way of life in terms of the national survival, identity, knowledge, attitudes, skills, values, customs, traditions, norms, beliefs, practices, technology, and cultural artifacts. Whatever one’s own disposition may be, there remains an urgent need to live out this truth that we must be made and unmade by ourselves, and not by the judgment of other people. It is conclusive that if Liberian cultural values and the requisite skills for national development are codified into the national curriculum and taught in Liberian schools, Liberians will prosper as a nation and people both in terms of peace, national unity, and development. ****************************************************************** P4P: Very informative and insightful. But if the role of these institutions has been a cohesive force, several questions and contradictions arise: The 1980 coup was carried out by men, presumably products of the bush schools, even though overthow of government was supposedly condemned by those institutions. The slave trade and the internecine violence that fed it, the 14 years of mayhem and destruction were all carried out by young men who were products of the Poro-Sande bush schools, even though warlordism is supposedly frowned upon by the Poro-Sande. How have these institutions failed us? Are they still relevant, especially to a generation raised on war and warlordism? How do you make it relevant to them? Last edited on Wed Dec 15th, 2010 05:20 pm by Point4 pekin ____________________ AFRICA, UNITE! |
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| Posted: Wed Dec 15th, 2010 05:26 pm |
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2nd Post |
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JTR Member
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Universities? sin in me!!!!!
____________________ He who hesitates masturbates. - Cam |
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| Posted: Wed Dec 15th, 2010 05:37 pm |
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3rd Post |
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Ergodicity Registered Voter 
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P4P: Very informative and insightful. But if the role of these institutions has been a cohesive force, several questions and contradictions arise: The 1980 coup was carried out by men, presumably products of the bush schools, even though overthow of government was supposedly condemned by those institutions. NO, THE OVERDUE COUP WAS CARRIED OUT BY PEOPLE SUBJUGATED FOR NEARLY TWO CENTURIES. The slave trade and the internecine violence that fed it, the 14 years of mayhem and destruction were all carried out by young men who were products of the Poro-Sande bush schools, even though warlordism is supposedly frowned upon by the Poro-Sande. WELL, I DON'T BLAME YOU. SOME COUNTRI FOOLS (AND THERE ARE MANY) BELIEVE THAT DEM PORO PEOPLE AND PRODUCTS OF THE BUSH SCHOOLS WERE NOT LIBERATORS. YOUR CONCEITED MUSINGS AND BRAVERY OF NAIVETTE SPRING DIRECTLY FROM THE FOUNDATIONS OF THEIR (THE COUNTRY FOOL) IGNORANCE. GIVE TO THEM FOOLS OF COUNTRY PORO AND SANDE AND WHATEVER SAVAGES WHATEVER IS DUE, POINT4. How have these institutions failed us? Are they still relevant, especially to a generation raised on war and warlordism? How do you make it relevant to them? MAN IS BORN FREE. AS LONG AS THAT IS TRUE, THEN WARS FOR SELF-LIBERATION AND FREEDOM WILL BE IN VOGUE, AND YOU AND YOUR TRAIN OF UNREPETENT DOGMAS WILL BE THE PAIN AND GRIEF AND SORROW--A PAIN OF VOILENCE, SUBJUGATION-ON EARTH. Last edited on Wednesday December 15th, 2010 10:20 AM by Point4 pekin Last edited on Wed Dec 15th, 2010 05:41 pm by Ergodicity ____________________ "...Liberty lies in the hearts of men; when it dies there, no constitution, no law, no court can save it;...even do much to help it. While it lies there it needs no constitution, no law, no court to save it." --Learned Hand |
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| Posted: Wed Dec 15th, 2010 06:38 pm |
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4th Post |
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African Approved Member
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I think extrapolations, analyses, and discoveries are essential to reveal the essence of these institutions for incorporation into our learning processes. I think this would help speed up the dissemination of the learning instructions, improve the skill sets and cognitive efficacies of our citizens who are unable for the many reasons to enroll into western-modeled institutions. Strategies as such call for holistic approaches and designs of curricula and implanting citizens who already understand the way of life and Western educational principles to become teachers, program designers and curriculumalists working alongside with the Zoes to achieve the desire result(s). Let us not forget that there are many other pseudo secret societies that are not of the teaching of the Poro and Sende, but you would find dual membership that has the tendencies to corrupt the body politics of the Schools, especially when you have a dominant membership that wants to project their own way of life for self-aggrandizement or power. I know this to be a problem because I was almost privileged to witness the prosecution and persecution of someone who had violated societal laws in that area of the Bush School’s domain by indulging into human sacrifice. You may wonder how come. Where was the Liberian government? they are part of the Liberian government as well as their rules and laws. I think we have failed these institutions, in that as educated people, who professed to know better, have not boldly study and raise arguments for their incorporation into the learning processes to dispel all falsehoods and capture their essence and style of training that are important to socioeconomic and political development of the State. Last edited on Wed Dec 15th, 2010 07:06 pm by African |
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| Posted: Wed Dec 15th, 2010 07:01 pm |
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5th Post |
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Ergodicity Registered Voter
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playing your usual 'i second the motion' role to pt4. so da wa tin new? ![[:D]](/chat_room/images/emoticons/icon_smile_big.gif){kind=icon}
____________________ "...Liberty lies in the hearts of men; when it dies there, no constitution, no law, no court can save it;...even do much to help it. While it lies there it needs no constitution, no law, no court to save it." --Learned Hand |
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| Posted: Wed Dec 15th, 2010 07:09 pm |
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6th Post |
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African Approved Member
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Ergodicity wrote:
Show me where p4p agrees or disagrees. the man is making inquiries, goat.
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| Posted: Wed Dec 15th, 2010 07:39 pm |
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7th Post |
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Ergodicity Registered Voter
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African wrote: Ergodicity wrote: HMM. YOU MEAN TO TELL ME A GOAT IS SMARTER THAN A PHD AS YOU? IS BELOW EXCLUSIVELY INQUIRY IN NATURE, DR?--ERGO ----------------------------------------------------------------------------- Very informative and insightful. But if the role of these institutions has been a cohesive force, several questions and contradictions arise: The 1980 coup was carried out by men, presumably products of the bush schools, even though overthow of government was supposedly condemned by those institutions. The slave trade and the internecine violence that fed it, the 14 years of mayhem and destruction were all carried out by young men who were products of the Poro-Sande bush schools, even though warlordism is supposedly frowned upon by the Poro-Sande. How have these institutions failed us? Are they still relevant, especially to a generation raised on war and warlordism? How do you make it relevant to them? --POINT4 Last edited on Wed Dec 15th, 2010 08:00 pm by Ergodicity ____________________ "...Liberty lies in the hearts of men; when it dies there, no constitution, no law, no court can save it;...even do much to help it. While it lies there it needs no constitution, no law, no court to save it." --Learned Hand |
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| Posted: Wed Dec 15th, 2010 08:21 pm |
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8th Post |
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African Approved Member
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Ergodicity wrote: African wrote:Ergodicity wrote: informative and insightful equal what? Is it agreeing or disagreeing? The man raise supposition and builds perceived facts and proses his questions, goat. Last edited on Wed Dec 15th, 2010 08:23 pm by African |
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| Posted: Wed Dec 15th, 2010 08:30 pm |
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9th Post |
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Ergodicity Registered Voter
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African wrote: Ergodicity wrote:African wrote:Ergodicity wrote: " But if the role of these institutions has been a cohesive force, several questions and contradictions arise:" CONTRADICTION, IN CONTEXT, ABOVE, IS NOT A QUESTION, DAMN FOOL PHD. "The 1980 coup was carried out by men, presumably products of the bush schools, even though overthow of government was supposedly condemned by those institutions." ABOVE STATEMENT IS CALLED A DECLARATIVE, NOT A QUESTION, DAMN FOOL. I AM SURPRISE THAT MY GOAT IS SMARTER THAN A PHD. Last edited on Wed Dec 15th, 2010 08:50 pm by Ergodicity ____________________ "...Liberty lies in the hearts of men; when it dies there, no constitution, no law, no court can save it;...even do much to help it. While it lies there it needs no constitution, no law, no court to save it." --Learned Hand |
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| Posted: Wed Dec 15th, 2010 09:00 pm |
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10th Post |
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Ergodicity Registered Voter
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Ergodicity wrote:
ARH YES, DO YOR LEK CCL OR WHAT?
____________________ "...Liberty lies in the hearts of men; when it dies there, no constitution, no law, no court can save it;...even do much to help it. While it lies there it needs no constitution, no law, no court to save it." --Learned Hand |
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| Posted: Wed Dec 15th, 2010 10:33 pm |
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11th Post |
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Diaspora Member 
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P4P: Very informative and insightful. But if the role of these institutions has been a cohesive force, several questions and contradictions arise: The 1980 coup was carried out by men, presumably products of the bush schools, even though overthow of government was supposedly condemned by those institutions. The slave trade and the internecine violence that fed it, the 14 years of mayhem and destruction were all carried out by young men who were products of the Poro-Sande bush schools, even though warlordism is supposedly frowned upon by the Poro-Sande. How have these institutions failed us? Are they still relevant, especially to a generation raised on war and warlordism? How do you make it relevant to them? Last edited on Wed Dec 15th, 2010 01:20 pm by Point4 pekin Very good questions and observations, P4P. I myself thought very highly of those institutions before 1980. Now, I can't say I hold that much respect for them anymore. I mean, how could those who were brought up yo be members of the sacred societies easily turn to self-destructive forces? There was so much mystery surrounding those societies. I didn't understand them, but I respected the institutions and their members. I was content to live without knowing the secrets that made them great societal institutions. But since 1980, I''m quited puzzled, to say the least. I have discussed it with friends and colleagues from the background, but nobody has ever given me any credible explanation.
____________________ Dope down; Hope up. |
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| Posted: Thu Dec 16th, 2010 01:22 am |
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12th Post |
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Ergodicity Registered Voter
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Diaspora wrote: P4P: YOU MIGHT WANT YOUR CONFUSION TO START BY DECODING WHY A 'LOVE OF LIBERTY BROUGHT US HERE' SOCIETY OF CHRISTIANIZED, EDUCATED PEOIPLE RESORTED TO SLAVERY OF THE BLACK ON BLACK KIND, ESPECIALLY, A DECADE AGO, THEY THEMSELVES WERE SLAVES FOR NEARLY 400 YEARS, OLGA. SEEMS LIKE YOU EASILY CONFUSED BY SIMPLE PUZZLES, ENEH, PEKIN? NOW, WHY DON'T YOU ASK ME ALL DEM FOCKING QUESTION YOU HAVE SITTING ON YOUR CHEST? I AM GLAD YOU DISCOVER CCL WHERE YOU WILL FIND SOME ANSWERS.  Last edited on Thu Dec 16th, 2010 01:28 am by Ergodicity ____________________ "...Liberty lies in the hearts of men; when it dies there, no constitution, no law, no court can save it;...even do much to help it. While it lies there it needs no constitution, no law, no court to save it." --Learned Hand |
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| Posted: Thu Dec 16th, 2010 02:06 pm |
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13th Post |
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kiki Registered Voter 
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Dr. Somah, i enjoy the things he writes about.ive heard him speak and came away more informed and curious....he was to be a presenter at the conference but couldna make it in the end..i am regretful...the excerpt ive read on the environment wouldve been a curiosity.....
____________________ a hint~our lives will be measured by our actions not long pretty indignant speeches on ccl. ya, its bloody easy to be an activist in a chatroom and a whole nother ball of wax to actually make a difference in the lives of the people you claim to care for. |
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| Posted: Thu Dec 16th, 2010 03:16 pm |
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14th Post |
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African Approved Member
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Your do not know that Doe was refused admission? He still went ahead and got his own people to crown him Zoe. It was the witchcraft society that he was admitted into. Think about it. There were more human sacrifices from the 80s thru 90s in broad daylight and even defaming Zoes thru rapes, letting them drink their own menstruations, putting gun into their vigina, etc. These people were of the witchcraft societies. The sh** happen right in other faces. many of them were in their forms. Listern to Buttnake, a pure devil disguise as christlike and guest what that is the form most of them took. Read about the unclean spirits in the bible working miracles in the name of Esu (deeper than that but for your understanding keep it on this level). Last edited on Thu Dec 16th, 2010 03:18 pm by African |
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| Posted: Thu Dec 16th, 2010 03:34 pm |
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15th Post |
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Ergodicity Registered Voter
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African wrote: Your do not know that Doe was refused admission? He still went ahead and got his own people to crown him Zoe. It was the witchcraft society that he was admitted into. Think about it. There were more human sacrifices from the 80s thru 90s in broad daylight and even defaming Zoes thru rapes, letting them drink their own menstruations, putting gun into their vigina, etc. These people were of the witchcraft societies. The sh** happen right in other faces. many of them were in their forms. Listern to Buttnake, a pure devil disguise as christlike and guest what that is the form most of them took. Read about the unclean spirits in the bible working miracles in the name of Esu (deeper than that but for your understanding keep it on this level). it is a great difference between when you copy and when you write and speak extemporaneously, dr.
____________________ "...Liberty lies in the hearts of men; when it dies there, no constitution, no law, no court can save it;...even do much to help it. While it lies there it needs no constitution, no law, no court to save it." --Learned Hand |
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| Posted: Thu Dec 16th, 2010 03:37 pm |
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16th Post |
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Blaisdel Powell Registered Voter 
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African wrote: Your do not know that Doe was refused admission? He still went ahead and got his own people to crown him Zoe. It was the witchcraft society that he was admitted into. Think about it. There were more human sacrifices from the 80s thru 90s in broad daylight and even defaming Zoes thru rapes, letting them drink their own menstruations, putting gun into their vigina, etc. These people were of the witchcraft societies. The sh** happen right in other faces. many of them were in their forms. Listern to Buttnake, a pure devil disguise as christlike and guest what that is the form most of them took. Read about the unclean spirits in the bible working miracles in the name of Esu (deeper than that but for your understanding keep it on this level). Can one say that this is the indigenous version of the Mason Order?
____________________ Gen. Blaise The worth of anyone should not be measured by how long he/she has lived but how productive he/she is. http://remiegray.blogspot.com http://www.wish-center.org http://thewishcenter.blogspot.com/ |
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| Posted: Mon May 7th, 2012 07:50 am |
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17th Post |
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goldtop Guest
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