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September 2010
E-Village News
Responding to the Call of the Ancestors
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Greetings!
This issue features Part I of an interview with Malidoma that was conducted sixteen years ago! Since then times have changed a bit, but the wisdom he presents here is timeless and still remains applicable to our current ways of living in the 21st century. Enjoy!
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Malidoma's Pen
Misused power triggers its exact opposite as if that opposite needed to be there to highlight the dysfunctionality of it's creator. The menial worker, the man and woman in debt, the poor and the homeless exist, as if they must, to highlight the person in power. The person who displays this kind of power needs more help than those who are, more or less, the casualties of this power display.
The power that is felt, entertained, nourished and kept alive from within through ritual has a much different effect on a person who may be a victim of overt power. This kind of power is what many people in the West see avidly, and, in most cases, unsuccessfully. It is spiritual power, a power that is invisible, and yet whose presence can be felt in terms of gentleness, love and compassion. A person who lives in constant touch with the invisible realm of incomparable power is always in a good temperament and very understanding of people and situations. He does not fall prey to retaliatory invitations and does not experience wide swings in mood.
It is this kind of balance in a person that people in my village recognize as the presence of power in a person. This presence of power hides in a balanced person and speaks adequately enough about its aliveness. This hiddenness of power in a person is valued in my village because it speaks to life through it's invisibility. This Presence of Power is not present to the eye, but present to the psyche.
Whatever happens in ritual space, some kind of power is released if given a freedom in which to live. This is the only way those who participate in the ritual can continue to benefit from the power. The forces aroused in the ritual function like a power plant into which every individual is hooked. When one leaves the ritual space, the power of the ritual goes wherever the person goes. Only in ritual can the 'here' follow you to the 'there.'
Ritual: Power, Healing, and Community pgs. 41-42
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Poetry
Power
There is a power in taking, but more power in giving. There is a power in revenge, but more power in forgiving. There is a power in destroying, but more power in letting something live. There is a power in denying our true age, but more power in showing that we've lived.
~Marilyn Shepperson~
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See that woman flung over her son's dead body, howling from the depths of her womb?
What has she to do with war or war with her?
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If all the mothers in the world, denied war in their mind and in their speech, what would happen in the minds of men?
What is the powerful compared with the power?
~Michael Shepard~
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Native American Prayer for the White ManAnd now, Grandfather, I ask you to bless the white man. He needs your wisdom, your guidance. You see, for so long he has tried to destroy my people, and only feels comfortable when given power. Bless them, show them the peace we understand; teach humility. For I fear they will someday destroy themselves and their children as they have done to Mother Earth. I plead, I cry, after all, they are my brothers...~B. Martin Pedersen~ Prayers for Peace pg. 189________________ ________________ Our scientific power has outrun our spiritual power. We have guided missiles and misguided men.
Martin Luther King, Jr. |
________________ ________________ Power that Protects!
As part of the initiation rite, traditional people instill a secret homing device that prevents or guards against revealing or betraying sacred knowledge. A person becomes incapacitated each time he feels drawn by his ego toward sensationalism in repeating secret information about the sacred.
For example, an initiate cannot say or do something that would produce a miraculous effect in front of people who have not participated in the kind of initiation that introduces people to these magical phenomena. So any person that feels the need to show power, and does so, is showing the end of his power at the same time. There are powers that, like a fish out of water, cannot function in the open air. In the village, the newly initiated person carries in himself something to prevent even inadvertent disclosure of sacred knowledge. This is what I call a homing device. It makes you feel like you're choking if you try to speak of this knowledge. And if you try to speak, it activates a certain suspension system within you causing you to choke. It is like an electric fence that restricts the space within which a domestic animal can roam.
A true African tribesperson cannot do whatever he or she wants abroad because distance does not hide him or her from the ancestors or elders. If I should make the error of disclosing something I shouldn't, the first time I return home and sit in front of an elder, he is going to begin by pointing to what I did, what I should not have done, and he will explain to me the damage that it does to me. The reason I am able to do it anyway is because what is within me has two functions. One is the function of a recorder that registers what wrongs I do so they might be righted at a cleansing ceremony. The other is prevention from making terminal errors. This one I haven't known because, and thank God, so far I have not done anything to provoke it. What is the value and the wisdom of having this protection device? It is a way to keep real power alive in the individual and in the community. Remember, the value of a ritual community is that it creates power that protects and helps all within the community.
Ritual: Power, Healing, and Community pgs. 63-64
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________________ ________________ How Power is Publicly Displayed in Dagara Society
The second day of the funeral of an adult is usually awesome, not because of an increase in the level of common sorrow, but because of the demonstrations of esoteric art that so many among the tribe practice or aspire to practice.
To be literate in an esoteric practice one must belong to the school that teaches it and have the ability to keep silent about the school's secret practices. A promise is not enough, because the very existence of the technology practiced by secret societies depends upon its members' silence. To the Dagara, the esoteric is a technology that is surrounded by secrecy. Those who know about it can own it only if they don't disclose it, for disclosure takes the power away.
For example, some people are supposed to know how to heal elephantiasis, the disease that makes your legs swell. If one person in the clan explains to anyone outside the clan how they manage to heal the disease, the potency of the medicine is immediately lost. If you cannot keep secrets, everyone in the tribe will soon know about it, because in a self-contained community there is no anonymity. Everyone's track record is a matter of public record. The number of secret societies is proportional to the number of technologies that must be kept alive to make the tribe what it is.
The second day of a funeral is therefore the day when magical practices are performed, either in memory of the deceased or against any undesirable elements within the tribe. Those who have 'gone private,' who have failed to obey the laws of nature in some way by withdrawing from proper social interaction or by practicing an esoteric art outside the moderating influence of a secret society and have not done penance, are very vulnerable because their personal energies no longer flow in harmony with the general community energy. To go private is to break the laws of nature by which the community sustains itself. When a member of a secret society must practice his art publicly, those who have gone private must vacate the area or the force field of the art will be deadly to them.
This sudden release of energy is like a purge--it will harm only those who are no longer in alignment with the community. So funerals are a time when hidden wrongdoings come to light. Justice is not effected by humans but by nature. Unfortunately, not only the evildoers are punished. When persons who have gone private come to funerals to try their art, more often than not they end up hurting innocent bystanders or one another.
No one can practice tribal magical arts without a stable and supportive community. A stable community reflects the laws of nature and dances with them. Within this framework, art, because it celebrates the powers of the underworld, where the true nature of the natural order is administered by the gods, becomes the greatest healing tool that a community can have. When this support system is broken, art no longer functions the way it is supposed to. It becomes dangerous and in turn endangers the person practicing it.
The magical arts are Dagara technology, a technology characterized by practicality--what is needed, what is useful. When one of our elders carves a double-headed serpent or amphibious mammal, he is not just creating an image out of imagination, but cooperating with the spirits of those beings for the maintenance of the natural order. Through this carving, spirits from the underworld manifest themselves to heal us in the world above and to repair our world. To the Dagara, art is the form in which spirits choose to exist with us here in this world. Of Water and the Spirit pgs. 60-61 ________________ ________________ |
Quick Links
Malidoma's Website
Malidoma's Email Address
East Coast Village
Asheville Village
Ask Malidoma!
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I am not interested in power for power's sake, but I'm interested in power that is moral, that is right and that is good.
Martin Luther King, Jr.
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We look forward to the time when the power to love will replace the love of power. Then will our world know the blessings of peace.
William E. Gladstone
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Holding Our Power : (Part I)
An Interview with Malidoma Patrice Somé
Excerpt from SUN Magazine, August 1994 by D. Patrick Miller
Miller: In your first book, Ritual: Power, Healing, and Community, you tell the story of taking one of your elders to the city of Ouagadougou. When the elder saw a tall building for the first time, he pointed to it and said, "Whoever did that has serious problems." What did he mean?
Malidoma: In the tall building, the old man saw power being dangerously displayed. To him that meant the power on display was going to die; that's why he said that the builder had problems. Every time you show something mighty in public that way, it means your power is in it's death throes, that you are having problems keeping the power alive within yourself. Power comes out this way only when you are on the losing side in some kind of struggle.
Miller: That's a complete reversal of the Western view in which we see our tall buildings as proof of progress.
Malidoma: The first time I went to Paris -- my God, I was so impressed! There were tall buildings everywhere. I didn't understand my own fascination -- and my intimidation -- until I took that elder to Ouagadougou. Instead of reacting as I had in Paris, he looked and saw, not the building, but the person behind the building; he saw a person who needed help.
The indigenous world is not interested in the show of power. It is interested in respecting the source of the power. This respect is kept alive by camouflage; the power is protected by hiding it. An elder who has the power to create a light hole -- a gateway you can jump through into another galaxy -- is not interested in using that power to impress people. He would not use that power to show off.
This has baffled people to whom I've tried to explain natural power. They've asked, "If the indigenous world is that powerful, why does it let itself be destroyed by the West?" They've got a point. Knowing what I do about the West, if I were at the elders' level of power I would be tempted to use that power to handcuff the West -- put the West in jail for a while so the natural world could heal itself from all this so-called progress. But now I've begun to understand that when you are in touch with this kind of power, you do not react against things. You don't try to stop destruction head-on.
Miller: Is that because using the power to handcuff the West would require showing the power, and therefore dishonoring it?
Malidoma: Yes, you could not deploy the power without showing some of it, and as soon as it is brought out into the open, the power is unusable. You cannot do what you expected to with it.
Miller: In our culture we are always answering force with force. We can't see our way out of this cycle of violence, in wars around the globe or conflicts within our own country. How can we learn to hold our power inside ourselves, rather than feel the need to show it at every opportunity?
Malidoma: That's a very big challenge when, culturally, your first instinct is to take your power outward, where you immediately diminish it by display. The answer is to become a servant of your power. Your inner power must be danced with until it yields its own way of being shared with other people.
Miller: What do you mean by "danced with"?
Malidoma: I mean entering into a respectful dialogue with power. Let's say you realize that you can travel out of your body. You shouldn't immediately go and tell other people about it or start a workshop in soul travel. That is disrespectful to the unique experience you have having. Your first reaction shouldn't be to begin a marketing process.
Instead, maintain a certain secrecy around your new ability and have a learning dialogue with it for a while. If you discuss your power too soon with people who do not understand it, they may get just some fragment of it that enters them like a bullet; then their whole life may start to come apart. There will be a kind of hole in them. They will feel incomplete unless they think they can get this power, and that power, and that new experience over there.
Miller: In the sixties many people used drugs in an attempt to have a certain kind of experience or to "see God." But there was an acquisitiveness to it. There was little sense of coming to comprehend and accept one's unique role in the human community, and understanding that you have identified as the purpose of ritual and transcendental experience. Now young people take part in "raves" in which they sing and dance all night. Here, too, there seems to be no particular purpose except acquiring the experience or "having fun."
Malidoma: When you are brought up in consumerism, even your spiritual experience is seen in those terms. When Westerners see that someone else has had a spiritual experience, it is like they are seeing a commercial. They think, "Hey, I've got to get this. Otherwise I'm incomplete." Kids have raves because they have heard raves are fun, and they want to have fun too.
Actually there is some similarity between having fun and genuine spiritual experience. In ritual the fun isn't physical but psychical. It's the soul having fun, as opposed to the body. The two intersect, but that intersection is very hazy for many of us. I see people as possibly having a spiritual experience at raves, but without their conscious selves' knowing what is going on. This is why the elders' presence is so important to genuine ritual. They bring conscious spiritual know-how to such an experience.
The idea that anything spiritual must be solemn and serious is a big problem in the West. Your religions are full of genuflection, kneeling, and bowing to hierarchical powers. It takes the fun out of it! Western religion seems allergic to fun. So it's very hard to wake people here up to a liberated spirituality -- a spirituality that allows the soul some relaxation and good feeling.
In the village people like to stay in ritual space, singing and dancing all night, because it's fun. The spirit within us is like a child. When the child has its proper toys, it can play.
Miller: What are the proper toys for the spirit?
Malidoma: The proper toys are the natural world, the community, a sense of connectedness, a sense of purpose, and a craving to be with invisible friends.
You have to play in a natural place, away from the downtown and the freeway. Your toys have to be the stones and rocks, and the creek running with pure water, and the trees. You have to be in a space that hasn't been rearranged by civilization. And you have to stay long enough to get over being homesick for the town. Then you start seeing beauty in the trees, and the creek starts to look very interesting.
When you narrow your attention down to nature itself, you can break into a totally different world with as many compelling things as there seemed to be in the city. What starts to happen is what I call "the indigenous person being reborn." Once you start to see the countless possibilities of nature, you enter the toy store of the spirit. That's when you can start to have fun. But the spirit will not have fun in the tall building, where sterility rules and a cold, blunt, steel-like energy surrounds you.
There is a part of us that always feels incomplete because it wants to reclaim its connection with nature. When nature is remote from us, we don't remember how we used to be, and we don't remember how to let the spirit have fun.
Miller: Do your elders believe there is some kind of destiny being fulfilled in the West's path -- that there might be something the whole human race is learning through our unwise show of power?
Malidoma: I haven't heard any elders speak of such a cosmic design. What they see is the upsetting of a natural relationship. Modern humanity has broken away from its ancestors, has cut the connection. In our circular cosmology, you cannot go backward to reconnect; you have to go forward in a great circle before you can reconnect with your ancestors again.
Imagine two satellites in orbit, traveling together in the same direction. One of them starts to move faster and breaks away. The one behind will not speed up, and the one moving ahead cannot back up. So the one ahead must increase thrust and go completely around before it can rejoin the other one. Once you have broken with the ancestors, you must circle forward to rejoin them. And while you are traveling around, you will encounter many disasters because you will be on your own.
The West is seeking its past by going into the future. The indigenous cultures don't need to race into the future because they haven't lost contact with their ancestors.
(Holding Our Power: Part II will appear in next month's newsletter)
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Be a Host for Divinations!
As
some of you have experienced, receiving a divination from Malidoma is a
fascinating and powerful encounter with Spirit! Unfortunately many
people are unable to receive divinations from Malidoma due to faraway
locations or transportation challenges.
Many have inquired about
how to bring Malidoma to their area. One way to accomplish is to host
Malidoma for divinations! In order to provide the best opportunity for
Malidoma to connect and share the wisdom of the Otherworld, get 20+
people committed to receiving a divination, and he will come to your
area. Hosts receive a free divination! For more information and
details, write to info@malidoma.com |
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Africa Trip Planned December 2010
Malidoma has scheduled a general trip to his village in Burkina Faso, West Africa on December 8th through December 21th. The fee is $2,250 per person. The focusMaking Millet Beer --- Photo by Sheila Evans | of this trip will be to introduce participants to the rhythms
and flow of daily, indigenous village life. Now is the time for those
who are seriously interested to begin preparations to make the journey
a reality. The deadline to sign up is the 20th of this month! Write to info@malidoma.com to get your name on the list of interested participants and receive more details.
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Upcoming Radio Talk Show Interviews featuring Malidoma:
Thursday, September 9th "Awakening Value™: Shamanic Technologies of Consciousness & Success" Web Radio Show Interview, Live, 12 noon-1pm. Airs on the VoiceAmerica web radio business channel at www.voiceamerica.com. Archived at www.awakeningvalue.com Host: Marti Spiegelman
Sunday, November 14th "A Call to Consciousness" Talk Radio Show Interview, Live. K-Talk AM 1150, 9:30 am PDT, Los Angeles, CA area Outside Los Angeles area, go to http://www.ktlkam1150.com. Archived the following week at http://www.universalflag.com/av.html Host: Brian McClure
Archived Radio Talk Show Interviews featuring Malidoma:
"Expanding Awareness" Talk Radio Show Interview, with Malidoma Somé. Archived from the August 28th show at http://www.innerexplorationprocess.com/victorvenckus/WZBC.html Host: Victor Venckus
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Ask Malidoma! Q: Dear Dr. Some,
I witnessed and participated in a
family constellation workshop last summer and am now embarking on having
a constellation done this coming week, at last. I noted you were
facilitating a workshop and ritual in Austria later this year.
What
is your take on systemic family constellations as practiced in the
west, based on the work of Bert Hellinger, relative to the indigenous
traditions of West Africa? In other words, how is it viewed in the eyes
of the Dagara? Do you feel it is an important step forward in
reconnecting and reconciling Westerners with their lineage and ancestry?
Any further thoughts on how the two complement or differ from one
another and how each may serve as a bridge between Africa and the west,
and between peoples, both living and crossed over? How critical is this
work at
present, given the juncture we're at here on Earth?
A: I just returned from Europe where I co-led a
seven-day long event called RITUAL AND FAMILY CONSTELLATION. In attendance were
five reputable families and system constellation specialists who have worked
very close with the founder, Bern Hellinger, and myself. Every morning, all the
rooms of the hotel resort were occupied by small groups of 12 to 15 led by a
constellation teacher. I was expected to join with a different teacher each
morning for 6 days and I gladly did so to fully enhance my experiences of the
sessions.
Although the style of each teacher was different,
the process and the intention were the same. Each session always began with a
volunteer and a nagging issue. The candidate spoke about what he or she felt was
a troubling obstacle in his or her life and the struggle this throbbing problem
caused in his or her life. After a thorough interview, the teacher asked the
candidate to choose someone in the group to represent a specific person in his
or her family. Each time someone was picked, he or she was walked slowly, with
the candidate's hand on the shoulders of the chosen to a spot inside the
circle. After positioning two, three, four or more like that in the circle, the
candidate went back to sit and watch what I like to call an energetic chemical
reaction unfold.
The chosen characters would begin to experience
various feelings spontaneously, and some of these feeling were quite intense.
The teacher would monitor and moderate the entire scene with inquiries and
enforcement from other people. Meanwhile, the person whose issue was being thus
dissected would begin to express deep emotion in reaction to the scene he or
she was observing. At some point, such person would be pulled into the "drama".
There were hugs, screams, loud cries and weeping, pain and sorrow, anger and
aggression, but also laughter and joy, hugging and forgiveness . . . a great
catharsis with a sense of release in the end.
I have participated in this process (both as an
observer and as a player) and found it quite nourishing and deeply moving. At
times I have felt emotion bustling out of me and at times felt nothing. Once, I
heard myself say things I would not have said outside the circle. Throughout, I
must say I never doubted that I was participating in an important ritual; a
ritual which revisited the feelings and drama of spiritual and emotional wounds
long ago, wounds that had been cauterized into a block of negating energy that
was still playing a profound role in the life of an individual.
I became convinced that the rituals provided
evidence that the deconstruction of a past issue via re-staging it with
characters of the present provides a clever trap which draws the issue out of
the bearer, at least for the moment to be reexamined and dealt with better.
Family Constellation is an old ritual practice
rooted in Africa that sees individual challenges as linked to some forms of
entanglement, the nature of which needs to be understood and dealt with for
healing to happen. In it, the crisis of the individual is the crisis of the
collective or the community. The participation in the choreographic system
appears like an intelligent staging of the issue that demands as many
participants in the group/family as needed to get down to the bottom of the
issue and to burst it. In the end, there is understanding through sometime
painful disclosure and chaotic, albeit unpredictable release. Consequently, although the healing of
one individual requires the involvement of the collective, everyone benefits as
a member of the complex connection that has generated the crisis facing one
individual.
Family Constellation can therefore be described as a
ritual detective work that seems to be rooted on the premise that unless the
issue messing with a person's life is exposed, it will continue to grow
stronger in its commitment to harass the life of its host. To expose it
requires aggressive questioning and constant application of pressure on the
issue.
I do not know where the term Family Constellation
comes from and my knowledge of the historicity of it is, at best spotty.
However, I have had ample exposure to and involvement with the process to know
that Family Constellations is one of the many faces of ritual. We define ritual
as the involvement with spirit in sacred space for our healing. So ritual seeks
to decongest an energetic entanglement through a carefully choreographed
release. While in it, a person experiences cathartic changes, some of which are
permanent. To achieve as radical a release as possible is central to the
purpose of ritual.
Not all rituals require a shrine, a drum and a song.
But all of them have the same purpose. I found out that participants were more
eager to partake in Dagara style rituals which I was responsible for leading in
the afternoon, evening and night. As a result of the break-in through
constellation, participants were unusually open to the grief, the water and the
fire rituals that I led them in. I think therefore that it is fair to say that
Family Constellation process blends well with Dagara Ritual. Both are loud,
extroverted, heavily emotional and determined to trap the issue under
investigation. I do wish that more of this could be brought to this shore soon.
Ashe!
_________________________________________________ Many
inquiries come to Malidoma through cyberspace concerning a deeper
desire to connect with and experience personal, more in-depth knowledge
and information of Dagara traditions & cosmology, and their real
application for daily modern living. Ask Malidoma! was created as a way to fill that need. He is eager to respond to questions on
Dagara spiritual traditions & cosmology, the elements, nature,
divination, ritual & community, inter-dimensional beings &
worlds, kontombili, the role & benefit of ritual sacrifice, ritual
application for daily living initiation, shrines, ancestors, etc.
Send your question to askMalidoma@gmail.com. Malidoma
will choose and respond to at least one question per newsletter. He is
most likely to respond to the question with the widest appeal to the
community, or the question that is most-frequently asked.
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Donations for The Dagara Cultural Youth Festival, 2011
Photo by Theresa Thomas | The
Dagara Cultural Youth Festival this year February 2010 was a tremendous
success! The monetary support Malidoma received through donations for
the festival--without a doubt--played a major role.
Because
of this achievement, Malidoma has indisputably become the leader in the
safeguarding and promotion of Dagara ancestral traditions. In the
past, UNESCO, a division of the United Nations was co-sponsoring this
government program. Suddenly in 2009, both UNESCO and the government
dropped any support and the Ministry of Culture told Dano that it was on
its own. The High Commissioner of Dano, upon learning through the
grapevine of what Malidoma had been doing in the West, asked him for
help. This was the beginning of Malidoma's highly visible leadership
role in his own country (he was featured on T.V. several times in Burkina Faso--never before had this occurred).
The
Dagara Cultural Youth Festival is an attempt to interest youth in the
values of the traditions of their ancestors so that they can preserve it
in themselves amidst the sweeping changes of modernity. UNESCO had
shown interest in it for reasons of its own and then dropped out when
these interests dried up.
Again we need your help!
Photo By Theresa Thomas |
If you have ever been moved by the values of the Dagara culture
in the West, this is a wonderful opportunity and--we believe--an
invitation from the ancestors to step up to the plate and show the
extent of our appreciation of the
wisdom that is now endangered in its place of birth.
The goal is
to raise $15K or more for this week-long event which is scheduled to
happen again in February of 2011. Exact dates are not yet set. Your tax-deductible contribution can be sent directly to Aviela Inc., c/o Robert Walker, P.O. 82, Cherry Plain, NY 12040.
Once again this is a
call to rise, for it is now our time to shine!
ASHE!
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Beyi
Ritual at East Coast Village, Cherry Plain, NY
October
8-10, 2010 with Malidoma Somé
Photo by Manuel Aicher | BEYI, or THE TASTE OF A NAME Community is formed by people
intent upon a purposeful living in which the central focus is the dispensing of
gifts and purpose. This implies that without purpose and knowledge of one's
gift the quest for community is but a fleeting thought that will fall short of
fulfillment even when a small sense of community is reached.
BEYI is a three day ritual facilitated by elders who
will contribute to the unearthing of each person's mystical meaning in this
world and ritualistically encourage each to embrace it by drinking it and in so
doing investing it into community through eldership.
Beyi is available to any person who feels his/her gift
and purpose pressing from within to burst into the world. BEYI then offers the
chance of setting us up to clarity about ourselves and our gifts for a
practical and legitimate claim to community. It is also the first step toward
eldership in the Dagara tradition.
The Beyi Ritual will take
place in Cherry Plain, NY on a sacred piece of land belonging to the East Coast
Village, which is a community of people who have been studying and working with
Malidoma Somé, an initiated Elder of Burkina Faso, West Africa, since 2001.
This land has been dedicated specifically for doing this medicine work with
Malidoma, and he has established shrines to Spirits in the Dagara tradition
here. We request that each person
interested in continuing along the path by way of the Beyi ritual submit a one
page description of your work with Malidoma and of your other experience relative to your spiritual work when you send your deposit
or when you arrive for the Beyi Ritual. The Ritual of Beyi is the
first step towards Elder Initiation in the Dagara tradition of West
Africa. Those participating in this ritual may choose to be in a pool of
candidates to be chosen to go through the Dagara Elder Initiation which will
occur in 2011 or 2012 with the leadership of Malidoma and the group of Elders
who were initiated in 2009.
Cost
for the Beyi Ritual The cost
for the Beyi Ritual will be $275. This includes six meals from Friday evening
to Sunday lunch. This does not include sleeping accommodations.
If you have
decided that you would like to participate in this ritual, please send a $50
deposit to reserve your place. Make the check out to: East
Coast Village and mail it to Sheila Evans-15 Rosedale St, Rochester, NY 14620.
Housing
and Transportation Information You may go
to the East Coast Village website and look under the "About" heading to get
information about housing and transportation: http://www.eastcoastvillage.org. For further
assistance with housing, please contact -TeriLeigh Schmidt at Teri@TeriLeigh.com or 651-357-4658.
For general
information about the Beyi ritual,
please contact Sheila Evans-585-473-0111 or sheilahhhhhh@yahoo.com. |
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Kontomble Renewal: Assessing & Celebrating Our Relationship with Kontomble
October 6-8, 2010
East Coast Village, Cherry Plain, NY
Led by Malidoma Somé
The Dagara
tribe of West Africa are deeply connected to little people from the other world
called Kontomble. The Kontomble
Renewal is going to consist in rekindling our relationship with these beings
from the other world with whom we have been merged or with whom we have one
type of relationship or another. The primary focus and responsibility in this
go to those who did a Kontomble merger a few years ago. They will gather to
revisit what has happened in the field of health and healing in these past few
years following their merger. Ritual offerings will follow, one of gratitude
for the continuity of life and community, and one for tending to lingering
issues such as scarcity and wellness. Other participants will learn about
Kontomble and their relationship to us through testimonies from those doing
Kontomble work and from myself. They will also be joining the fellowship of
Kontomble by receiving Kontomble counseling as well as a blessing ritual. Malidoma Somé
The cost for the Kontomble Renewal will be $200. This includes six meals from Wednesday evening to Friday lunch. This does not include sleeping accommodations. To register for this event please send a $50 deposit. Please make the check out to: AWBF (stands for Ancestral Wisdom Bridge Foundation) and mail it to Sheila Evans, 15 Rosedale Street, Rochester, NY 14620. To contact Sheila,write to sheilahhhhhh@yahoo.com 585.473.0111
Space is available on the land for tenting. We have a few tents that we can loan for a charge of $20 for the event. There are a limited number of unheated cabins to stay in on the land for a fee of $25 per night. Please make a reservation for either of these accommodations as soon as possible. For assistance with housing please contact TeriLeigh Schimdt at Teri@TeriLeigh.com 651.357.4658.
For more information about the Kontomble Renewal event, please contact Robert Walker at robertdwalker@taconic.net or 518.658.2508; and Peggy Zamierowski, at waterbluegrief@yahoo.com or 518.733.5134.
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Upcoming Events |
| 5th IAST, East Coast Village (ECV) Cherry Plain, NY September 8-12
"Awakening Value: Shamanic Technologies of Consciousness & Success: Web Radio Show Interview Live, 12 noon-1pm, PDT. Airs on the VoiceAmerica web radio business channel at www.voiceamerica.com. Archived at www.awakeningvalue.com. Host: Marti Spiegelman Thursday, September 9, 12 noon-1 pm PDT
Malidoma @ 26th Annual Minnesota Men's Conference Camp Miller, Sturgeon Lake September 14-19 for more info call Craig Ungerman @ 860.923.6987 or 860.942.1658 email address: hiddenwine@earthlink.net website address: http://www.hiddenwine.com/MMC
5th IAST, Asheville, NC Rites of Passage Council September 22-26
Healing Relationship with Ancestors Workshop Blue Deer Center, Margaretville, NY for more info see http://www.bluedeer.org/FireRitual_Some-2010.html October 1-3
Private Divinations--- East Coast Village (ECV) Cherry Plains, NY October 4-6 for more info write to info@malidoma.com Kontomblé Renewal: Assessing & Celebrating Our Relationship with Kontomblé, Led by Malidoma Somé East Coast Village, Cherry Plain, NY October 6-8 For more
information about the Kontomblé Renewal event see newsletter above and/or please contact Robert Walker at robertdwalker@taconic.net or 518-658-2508 or Peggy Zamierowski at waterbluegrief@yahoo.com or 518-733-513
Beyi Ritual @ East Coast Village (ECV) Cherry Plain, NY October 8-10 for more info see newsletter above and/or contact Sheila Evans at sheilahhhhhh@yahoo.com
Lecture, Q&A and Book Signing at Unity South--- Unity South Church 7950 1st Avenue South Bloomington, MN 55420 (off 494 & Nicollet) Cost: $25 October 13, 7-9pm for more info write to info@malidoma.com
Private Divinations--- Minneapolis/St. Paul area October 14-17 for more info write to info@malidoma.com
Stories, Drums & Wisdom: Remembering & Relearning Eldership & Initiation For Men, Women, Elders and Youth--Two Evenings with Malidoma Somé__________
This two-evening event is open to all men, women, elders, & youth. Please join us as we share wisdom and create a sacred space of rhythm, movement, intention, and teaching. Explore ancient traditions together to face common challenges. Each night will present with different stories, discussion, and music, so please attend both nights and enjoy the many blessings.
Hosts: Boys to Men Mentoring Network,Table of Sages Eldership Project, Mankind Project Minneapolis-Saint Paul, MN $65 for one night, $95 for both nights October 18-19, 6-10pm Music & Meditation begins at 5pm Stories & Teachings 6-10pm
For details & registration write or call Dan Gorbunow, Event coordinator at thunderbird@live.com or 612.987.0324
The Power of Ritual & Community--- Lecture in Toronto, Ontario, Canada Sponsored by Institute of Traditional Medicine (ITM) for more info write to info@malidoma.com or see www.instituteoftraditionalmedicine.com October 29
Private
Divinations--- Toronto, Ontario, Canada November 1-3 for
more info write to info@malidoma.com
Private Divinations--- Santa Barbara, CA November 9-10 for more info write to info@malidoma.com
The Gender of Magic: Men & the Other World A Men's Gathering_______________________ Ojai, CA November 12-14 Cost: $455 (includes meals) $250 deposit by Oct. 15th to secure placement Payment in full by Nov. 1st Bathrooms, camping & sleeping in a yurt are available for more info write to info@malidoma.com
"A Call to Consciousness" Talk Radio Show Interview, Live. K-Talk AM 1150, 9:30 am PDT, Los Angeles, CA area Outside Los Angeles area, go to http://www.ktlkam1150.com Archived the following week at http://www.universalflag.com/av.html Host: Brian McClure Sunday, November 14
Private Divinations--- Ojai, CA November 15-19 for more info write to info@malidoma.com
Ancestor's Ritual Ojai, CA November 19-21 Cost: $455 (includes meals) $250 deposit by Oct. 15th to secure placement Payment in full by Nov. 1st Bathrooms, camping & sleeping in a yurt are available for more info write to info@malidoma.com
Village of Dano, Burkina Faso, West Africa December 8-21 for more info write to info@malidoma.com
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"It's not about the office that you hold or the money in your bank account. Real power never stems from agencies. It stems from spiritual power."
~ Cory Booker, b. 1969 ~ in Washington Post, 2006 July 3
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Malidoma, 16877 East Colonial Drive, Unit 185, Orlando, FL 32820---407.574.5350
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