September 2010
E-Village News
Responding to the Call of the Ancestors


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!

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




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~


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?

* * *

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~



 Native American Prayer for the
White Man

And 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


 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

Email Address

East Coast Village

Asheville Village

Ask Malidoma!


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.


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

Holding Our Power :
(Part I)

An Interview with

Malidoma Patrice Somé

Excerpt from SUN Magazine, August 1994
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)

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

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 focus
Making Millet Beer --- Photo by Sheila Evans
Making Pito
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 to get your name on the list of interested participants and receive more details.

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  Archived   at  Host: Marti Spiegelman

Sunday, November 14th
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  Archived the following week at
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 Host: Victor Venckus

light 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.



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.comMalidoma 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.

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
Playing the Balafon

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!


Beyi Ritual at

East Coast Village, Cherry Plain, NY

October 8-10, 2010
with Malidoma Somé

Photo by Manuel Aicher
old elder


     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: For further assistance with housing, please contact -TeriLeigh Schmidt at  or 651-357-4658.

For general information about the Beyi ritual, please contact Sheila Evans-585-473-0111 or



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   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   651.357.4658.

For more information about the Kontomble Renewal event, please contact Robert Walker at or 518.658.2508; and Peggy Zamierowski, at or 518.733.5134.

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  Archived at 
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:
website address:

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

October 1-3

Private Divinations---
East Coast Village (ECV)

Cherry Plains, NY

October 4-6
for more info write to
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 or 518-658-2508 or Peggy Zamierowski at 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

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

Private Divinations---
Minneapolis/St. Paul area

October 14-17
for more info write to

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 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 or


October 29

Private Divinations---
Toronto, Ontario, Canada
November 1-3
for more info write to

Private Divinations---
Santa Barbara, CA
November 9-10
for more info write to

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

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
Archived the following week at  Host: Brian McClure
Sunday, November 14

Private Divinations---
Ojai, CA

November 15-19
for more info write to

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

Village of Dano, Burkina Faso, West Africa

December 8-21
for more info write to

"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

Malidoma, 16877 East Colonial Drive, Unit 185, Orlando, FL 32820---407.574.5350