DR KENEZ ON LINE EXISTENTIAL THERAPY FOR OUR DEAR BROTHERS LIVING OUTSIDE THE CONFINES OF BIAFRA LAND

DR KENEZ ON LINE EXISTENTIAL THERAPY FOR IGBOS IN THE DIASPORA

THIS FOUNDATION OF ALL MY RESEARCH EFFORTS SINCE 1985

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Danmbaezue Jideofo Kenechukwu <agunabu1948@gmail.com>	Jul 13 (2 days ago)		Reply
to mbaezuen, drlokoro, Queen, Chelsea, holladanb, Solomon,  Akam, shizzlebabie, Alice, Ann, nick, alexiusezeoke, chidozie,  Philomena, Chido, Jideofo, cdon, chukachukwube

My dearly Beloved,

I am retiring soon from doing a yeoman's job without responses from any of you, not even a criticism nor an encouragement..

Well, the researches will go into HIBERNATION for now, until I see that one or two of you appreciate what I have laboured so much and posted to most of you in the past two decades.

God bless us all and forgive us as we persist in an egocentric capitalism.

AGUNABU UMUELECHI BIAFRA

3 Attachments

Preview attachment 2015 Update on RESEARCH FOUNDATIONS OF KENEZ HEALTH KLINIK.doc

2015 Update on RESEARCH FOUNDATIONS OF KENEZ HEALTH KLINIK.doc

Preview attachment HAFANI RESEARCH CONSORTIUM AT UNIVERSITY OF NIGERIA TEACHING HOSPITAL ENUGU DISCOVERS A PROPHYLACTIC REGIMEN FOR HALTING THE MARCH OF HIV.doc

HAFANI RESEARCH CONSORTIUM AT UNIVERSITY OF NIGERIA TEACHING HOSPITAL ENUGU DISCOVERS A PROPHYLACTIC REGIMEN FOR HALTING THE MARCH OF HIV.doc

Preview attachment DR KENEZ LECTURE NOTES ON HUMAN IMMUNODEFICIENCY VIRUS.doc

DR KENEZ LECTURE NOTES ON HUMAN IMMUNODEFICIENCY VIRUS.doc

Dr J.Kenechukwu DANMBAEZUE	5:42 AM (20 hours ago)		Reply
to me, mbaezuen, drlokoro, Queen, Chelsea, holladanb, Solomon,  Akam, shizzlebabie, Alice, Ann, nick, alexiusezeoke, chidozie,  Philomena, Chido, cdon, chukachukwube

Then view the CHIDO NWANGWU REPLIES and the follow-ups to see the therapeutic sessions

THIS FOUNDATION OF ALL MY RESEARCH EFFORTS SINCE 1985

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Dr J.Kenechukwu DANMBAEZUE	5:42 AM (20 hours ago)		Reply
to me, mbaezuen, drlokoro, Queen, Chelsea, holladanb,  Solomon, Akam, shizzlebabie, Alice, Ann, nick,  alexiusezeoke, chidozie, Philomena,  Chido, cdon, chukachukwube

 jideofo Mbaezue's unwarranted attack on Chido .... Re: THIS FOUNDATION OF ALL MY RESEARCH EFFORTS SINCE 1985

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Chido Nwangwu	2:39 AM (3 hours ago)		Reply
to me, chido, Noni, Valentine, graceinfull, nick,  queenozigboh

My Big Brother Jideofo,
It's extremely disappointing that you'll launch such a crude, unfair, unwarranted and uncouth attack on me (the same Chido who has since 5 years archived your songs of appreciation for my work for our people and my qhumility).
Out of respect for your brothers n especially sisters, I'll not respond to your unwarranted personal grudge and contemptible gossip about me as "peacocky".

Jideofo, okwa nu okenye k'ibu..... O buru n'isoro udene n'ado anu nkapi.....
Sir, think about it; I became the target of your anger for doing what is done globally in business n email, something called AUTOMATIC RESPONSE!!!
Jidesikwa ofo gi ike....

Chido

On Mon, Jul 13, 2015 at 6:15 PM Danmbaezue Jideofo Kenechukwu <agunabu1948@gmail.com> wrote:

Is this your candid response to a brother's CRY FOR HELP?
2. Someone close to you warned me that you were essentially AN EGOTIST
PEACOCK, and you have CONFIRMED IT.
3. Do you ever THINK HOME? Will your children ever know WHO YOU ARE?
4. DESPITE YOUR MUCH TOUTED FAME & WHITE CONNECTIONS, when can you
assist Biafrans with whom you fought a genocidal war?
5. Consult an honest Clinical Psychologist to do an IN-DEPTH
PSYCHOANALYSIS for your recovery.
This counsel comes with all the love I can muster. God bless us.


On 7/13/15, Chido Nwangwu <chido247@gmail.com> wrote:
> ------
>
>
> --
> Dr. Chido Nwangwu.
> USAfrica
> +1-832-45-CHIDO (24436)
> +234-809-12345-26
> Chido247@Gmail.com
> Chido@USAfricaonline.com
>
> VIDEO of the CNN International profile of USAfrica and its Founder
> Chido Nwangwu  https://www.youtube.com/watch?v=68DP3rtPS0c
>
> www.USAfricaonline.com/Chido
> www.ChidoNwangwu.com
>
> Twitter.com/Chido247
> Facebook.com/USAfricaChido
> http://www.mandelaachebechido.com/
>
>
> --
> Dr. Chido Nwangwu.
> USAfrica
> +1-832-45-CHIDO (24436)
> +234-809-12345-26
> Chido247@Gmail.com
> Chido@USAfricaonline.com
>
> VIDEO of the CNN International profile of USAfrica and its Founder
> Chido Nwangwu  https://www.youtube.com/watch?v=68DP3rtPS0c
>
> www.USAfricaonline.com/Chido
> www.ChidoNwangwu.com
>
> Twitter.com/Chido247
> Facebook.com/USAfricaChido
> http://www.mandelaachebechido.com/
>
> ::THE AUTHORITATIVE LINK
>
> --
> ------
> Dr. CHIDO NWANGWU <http://www.chidonwangwu.com/>.
> iPhone: 1-832-45-CHIDO (24436)
> Founder & Publisher, USAfrica multimedia, Houston. New York. Lagos. Aba.
> Served as adviser on Africa issues/business to Houston’s ex-Mayor Lee
> Brown.
> Chido's 2015 book is Mandela & Achebe: Footprints of Greatness
> <http://mandelaachebechido.com>
>
> VIDEO of the CNN International profile of USAfrica and its Founder Chido
> Nwangwu  https://www.youtube.com/watch?v=68DP3rtPS0c
> <https://app.yesware.com/tl/0d116f772a29c79a0797f91d30dd6b33d4cb6c4f/90cef42de4d7a046ebf8a9fd13674e00/1c35a70f18cd1d595cf1c68992b31916?ytl=http%3A%2F%2Fedition.cnn.com%2Fvideo%2F%23%2Fvideo%2Finternational%2F2010%2F07%2F29%2Fmpa.african.media.bk.a.cnn>
>
> Chido247@Gmail.com
> Chido@USAfricaonline.com
>
>
> Follow me
> Twitter.com/Chido247 <http://twitter.com/Chido247>
> Facebook.com/USAfricaChido <http://facebook.com/USAfricaChido>
> Facebook.com/USAfrica247 <http://facebook.com/USAfrica247>
> USAfricaonline.com/Chido <http://www.usafricaonline.com/Chido>
>
> USAfrica <http://www.usafricaonline.com/chido>, CLASSmagazine
> <http://www.classmagazine.tv> and 1st African-owned, U.S.-based
> professional newspaper published  on the internet USAfricaonline.com
> <http://www.usafricaonline.com>, assessed by the CNN and The New York Times
> as the largest and arguably the most influential African-owned, U.S-based
> multimedia networks. USAfrica established May 1992, first print edition of
> USAfrica magazine published August 1993; USAfrica The Newspaper on May 11,
> 1994;  CLASSmagazine on May 2, 2003;  PhotoWorks.TV
> <http://www.photoworks.tv> in 2005.
>
> -----
> Ofc: 713-270-5500  • News@USAfricaonline.com  • Class@Classmagazine.tv
> 8303 SW Freeway, Suite 100, Houston, TX 77074
>

Attachments area

Preview YouTube video Chido Nwangwu - USAfrica

Chido Nwangwu - USAfrica

Danmbaezue Jideofo Kenechukwu <agunabu1948@gmail.com>	5:37 AM (3 minutes ago)		Reply
to Chido

I left you that escapee route of AUTOMATIC RESPONSE and behold you grabbed it with both hands. 

Empty peacockish reply... DID I NOT CONCLUDE YOU ARE NOW A WHITISH IGBO MAN, look at your puerile references

Jideofo, okwa nu okenye k'ibu..... O buru n'isoro udene n'ado anu nkapi.....

Sir, think about it; I became the target of your anger for doing what is done globally in business n email, something called AUTOMATIC RESPONSE!!! 

Jidesikwa ofo gi ike....   

I congratulate you that you still know a little IGBO, bene cucurristi,  sed extra viam, my dear colonised Chido,.. THEY WERE MISAPPLIED.....

It's extremely disappointing that you'll launch such a crude, unfair, unwarranted and uncouth attack on me (the same Chido who has since 5 years archived your songs of appreciation for my work for our people and my qhumility).

MISPLACED RECOGNITION..... I AM NEITHER A MUSICIAN   NOR   A SYCOPHANT.  I DID NOT, WILL NEVER PRAISE A SELLOUT.... ASK THOSE MY SISTERS AND BROTHERS..... I AM AN EXISTENTIALIST,  A REALIST AND THEOSOPHIST   SO THERE IS NO WAY  I COULD HAVE SANG YOUR SONGS OF PRAISE.... YOU DO NOT MERIT ANY.

FOR YOUR INFORMATION,, I SENT THEM THE SAME EMAIL THOSE MY SISTERS AND BROTHERS SEEKING FOR CONSOLATION AND TO TEN PROFESSORS  I DO RESEARCH WITH HERE    

NONE HAS EVEN REPLIED   BUT LIKE A WHITEMAN'S SLAVE  THAT YOU HAVE BECOME    YOU RESPONDED IN LESS THAN THREE MINUTES    WITH YOUR STEREOTYPED PEACOCK MESSAGE I GOT THOSE FIVE YEARS  AGO... SHAME ON YOU....

On Monday, 13 July 2015, 23:01, Danmbaezue Jideofo Kenechukwu <agunabu1948@gmail.com> wrote:

My dearly Beloved,

I am retiring soon from doing a yeoman's job without responses from any of you, not even a criticism nor an encouragement..

Well, the researches will go into HIBERNATION for now, until I see that one or two of you appreciate what I have laboured so much and posted to most of you in the past two decades.

God bless us all and we persist in an egocentric capitalism.

Attachments area

Preview YouTube video Chido Nwangwu - USAfrica

Chido Nwangwu - USAfrica

Danmbaezue Jideofo Kenechukwu <agunabu1948@gmail.com>	3:58 PM (10 hours ago)		Reply
to Jideofo, bodogdanbee, mbaezuen, Queen, Philomena,  nick, chukachukwube, drlokoro, Alice, Chelsea,  alexiusezeoke, holladanb, Chido, shizzlebabie,  Ann, chidozie, Akam, cdon

ALL OF YOU WHO ESCAPED THE STRINGENT UNIVERSITY ADMISSIONS HERE AFTER THE BIAFRAN WAR OF SURVIVAL WERE THE DREGS OF JAMB REJECTED SHALLOWS BRAINS. 
2. WHY DID YOU ALL NOT RETURN TO ADD PROFITABLE HUMAN RESOURCES TO UPLIFT YOUR VILLAGES? 
3. WILL SPEAKING IN AFFECTED , NASAL, IMITATIVE AMERICAN ENGLISH AND MANNERISMS DEVELOP BIAFRA? 
4. SEE HAUSA FULANI YORUBA CLIQUES RAVAGING YOUR GOD GIVEN OIL RICH BIAFRA,  TELEGUIDED BY BRITISH NEO-COLONIALISTS AND CLANDESTINELY USA RACISTS.
5. IS IT WHEN WE THE BRAVE ONES HAVE ALL BEEN BOMBED AND YOUR HERITAGE OVERRUN BY JIHADISTS THAT YOU WILL COME HOME TO CONTRIBUTE IN LIBERATION STRUGGLES.
6. YOUR HOUSES BUILT AND LEFT FOR LIZARDS, RATS AND COCKROACHES TO OCCUPY PERENNIALLY WOULD THEN BE TAKEN BY PAEDOPHILES AND BORO HARAMS.
7. A WORD IS ENOUGH FOR THE WISE  ..CIRCULATE THIS EYE OPENING HOMILY TO OTHERS   REMEMBER "ABANDONED PROPERTIES SAGA" OUR PARENTS SUFFERED.
8. I HAD Ph.D. SCHOLARSHIP TO USA, CANADA & GERMANY IN 1976, WHICH I CONVERTED TO PARCEL NONY MBAEZUE TO TEXAS,  ASK HIM,  TODAY HE TOLD & STILL TELLS ME "I do not ever want to use my ears to hear that you Kenechukwu sent me to US" THAT IS THE CAPITALISTS MENTALITY ALL OF YOU ARE SUFFERING FROM.
9. SHINE YOUR EARS, SAND PAPER YOUR MEMORY CARD AND OPEN YOUR EYES TO THE SOLOMONIC WISDOM HERE. YOU ARE LIVING IN EXILE AND BONDAGE IN A NEWLY CONTRIVED WHITE SLAVERY YOU PAID YOUR TRANSPORT FARES FOR, WHEREAS OUR GRANDFATHERS WERE FORCEFULLY TAKEN IN MERCHANT SHIPS TO SLAVED IN SUGAR CANE PLANTATIONS.
10. LET ME SAVE YOU ALL, "SELF-MADE SLAVES OF USA INDUSTRIAL REVOLUTIONARY TECHNOLOGICALLY DRIVEN ECONOMY", THE FUTURE EMBARRASSING QUESTIONS YOUR LOVELY KIDS BORN, BRED &JAMMED IN EXILE WILL SURELY ASK YOU , very soon, someday, somewhere somehow

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Danmbaezue Jideofo Kenechukwu

Danmbaezue Jideofo Kenechukwu

THE TRAGEDY OF POST- COLONIAL CITIZENS

Depersonalisation Syndromes among Indigenes of Developing Nations

By:

Dr Jideofo Kenechukwu Danmbaezue, (D. Sc. in Psychometrics)

Consultant Clinical Psychologist & Existential Family Therapist,

MD Kenez Health Klinik & Happy Family Network International,

E-mail: saintkenez@yahoo.co.uk or Phone: 0803-9097614

PREAMBLE:

Where I was born, we have this local saying; ‘He who does not know where the rainfall starting beating him, will never know where it stopped’. Another warns; “A rat that joins a lizard in playing in the rain, to remember that when the lizard is dry, it will still be wet.” In my culture, one does not interpret proverbs. I dare do so for my readers who are non-indigenes of Igbo land; both idioms imply that anyone who does not know who he is or where he is coming from will definitely not know where he is going!

The words of the elders of my people of Biafra are definitely words of wisdom. They can write a doctoral thesis with just an idiom or a statement of the fact with a simple analogy!

Let’s look at these:

·       The bat is totally blind and is neither an animal of the sky nor of the land!

·       The bat is neither a bird nor a rodent for it hasn’t any feathers yet it flies! And though it has the anatomy of mammals and a skin with furs it neither crawls nor runs on all fours, yet it feeds like birds, amphibians and rodents!

·       The bat says he knows how ugly it is, so it has resolved to fly only at night!

But not the citizens of underdeveloped or developing nations of the world! They have not learnt any lessons from the bat or applied that wisdom. Rather, they fly by day or night unperturbed and even borrow feathers of all shades of colour and revel in wearing the furs of their erstwhile colonial masters! What a tragedy!

The picture of the bat, the only mammal that can fly captured with special night vision camera

bat 3

bat [bat] (plural bats) noun Flying mammal: a small nocturnal flying mammal with leathery wings stretching from the forelimbs to the rear legs and tail. Bats eat fruit or insects, usually hang upside down when resting, and often use echolocation to detect prey and to navigate. Order: Chiroptera [Late 16th century. Alteration of backe < N Germanic] have bats in the belfry to be slightly but harmlessly eccentric (informal) like a bat out of hell extremely fast (slang)

Microsoft® Encarta® 2009. © 1993-2008 Microsoft Corporation. All rights reserved.

To establish a universe of discourse I owe you the duty of defining the most important terminology in this dissertation from a purely western-oriented scientific point of view, but the witty elders of my nation have dimissed it with a few pragmatic analogies.

Depersonalisation, in clinical psychology, is a state in which an individual feels that either he himself or the outside world is unreal. In addition to a sense of unreality, most depersonalisation syndromes may involve the feeling that;

·       one's mind is dissociated from one's body; that

·       the body extremities have changed in relative size; that

·       one sees oneself from a distance; or that

·       one has become a machine.

Mild feelings of depersonalisation normally occur during the normal processes of personality integration and individuation in a high percentage of adolescents and young adults, and it need not impair social or psychological functioning.
Such feelings may also occur in adults after long periods of emotional stress. When such significant social or occupational impairment continues, however, an individual is considered to have a disorder that should be treated.
Feelings of depersonalisation may also be present as features of some personality disorders and as symptoms of depression, anxiety and schizophrenia.
Depersonalisation as a characteristic of psychological disorder is a prominent theme in existential and neoanalytic theories of personality. The term depersonalisation has also been used to refer to social alienation resulting from the loss of individuation in the workplace and the community.
The irreversible loss of personality identity of the indigenes had been subconciously programmed through the imported brands of religion, politics, socialisation and early education offered them by their rulers. They imbibed foreign mannerisms, through aping the imported culture and dressing codes of their colonial masters. These habits and traits remain intact after long years of colonisation and are not erased for lifetimes of those individuals who grew up idolising them. To barely glimpse at the psychological programming techniques that produced half-natives we might as well look at the relevant subtle and subliminal methods employed by these colonial masters.

THE TRAGEDY OF POST-COLONIAL CITIZENS ALL OVER THE GLOBE:

The causes of depersonalisation syndromes in human beings are obscure, and there is no specific treatment for it. When the symptom arises in the context of another psychiatric condition, clinicians opt for treatment that is aimed at that particular mental illness and gradually attempt to re-integrate the patient into one self-actualising individual over a long period of psychotherapy sessions. In our study, however, no post-independence indigene realised that s/he even had a depersonalisation problem. That is the irony of the scenario. Abnormality here disappears as more than 99 % of the population are immersed in it.
In our research efforts on depersonalisation among formerly colonised peoples, we intend to bring to consciousness the subtle and bizzarre conditions it thrives on and then explain the hurdles that one who is immersed in two contrasting cultures must deal with. Just like the patient in my clinic who perceives his/her body or self as being odd, unreal, strange, altered in quality or quantity, the colonised citizens of a country that has recently won its independence have generalised identity crises. This state of self-estrangement may take the form of feeling as if one is a robot designed by dissimilar architects and constructed by two unfamiliar engineers who studied in different universities.
The ex-colonialist is living in a dream world. Psychologically, s/he has been uprooted half-way from her/his sociocultural milieu and transplanted into unfamiliar territories. Having little or no time for the transition, s/he is not in control and may never be in real control of  the environment both physically and emotionally. Here is when, how and where the wisdom of our elders comes in. Most post-colonial literates are never masters of their intellectual faculties. In short, one is not in control of one's actions.
De-realisation is another variant of the problems faced in this scenario. The feelings of unreality concerning objects outside oneself occurs at the same time as they occur in  mental life. Post-colonial depersonalisation may occur alone in neurotic persons but is more often associated with phobic, anxiety or depressive symptoms emanating from learned haphazard inculturation processes. This  variant commonly occurs in younger men and women and may persist for many years after political independence has been won. This group finds the experience of depersonalisation intensely difficult to describe and often fear that others will think them insane.  As with other neurotic syndromes, we see many different symptoms of regressive behaviour than depersonalisation alone. (Culled from my 1981 UNIBEN Ph.D. thesis proposal relating to the Psychopathology of Fanaticism)
THE ROLE OF COLONIAL PROPAGANDA IN DEPERSONALISATION
Propaganda is the more or less systematic effort to manipulate other people's beliefs, attitudes or actions by means of symbols (words, gestures, banners, monuments, music, clothing, insignia, hairstyles, designs on coins and postage stamps and so forth). Deliberateness and a relatively heavy emphasis on manipulation distinguish propaganda from casual conversation or the free and easy exchange of ideas. The propagandist has a specified goal or set of goals. To achieve these he deliberately selects facts, arguments, and displays of symbols and presents them in ways he thinks will have the most effect. To maximise effect, he may omit pertinent facts or distort them, and he may try to divert the attention of the reactors (the people whom he is trying to sway) from everything but his own propaganda.
Comparatively deliberate selectivity and manipulation also distinguish propaganda from education. The educator tries to present various sides of an issue—the grounds for doubting as well as the grounds for believing the statements he makes, and the disadvantages as well as the advantages of every conceivable course of action. Education aims to inducing the reactor to collect and evaluate evidence for himself and assists him in learning the techniques for doing so. It must be noted, however, that a given propagandist may look upon himself as an educator, may believe that he is uttering the purest truth, that he is emphasising or distorting certain aspects of the truth only to make a valid message more persuasive and that the courses of action that he recommends are in fact the best actions that the reactor could take. By the same token, the reactor who regards the propagandist's message as self-evident truth may think of it as educational; this often seems to be the case with “true believers”— dogmatic reactors to dogmatic religious or social propaganda. “Education” for one person may be “propaganda” for another.
THE ROLE OF COLONIAL EDUCATION IN DEPERSONALISATION
Education is a discipline that is concerned with methods of teaching and learning in schools or school-like environments as opposed to various non-formal and informal means of socialisation; in rural development projects and education through parent-child relationships.
Education can equally be thought of as the transmission of the values and accumulated knowledge of a society. In this sense, it is equivalent to what social scientists term socialisation or enculturation. Human babies are born with what ancient and modern philosophers term “tabula-raza”, which literally translates into “a clean slate”. Their brain is a new blackboard for teachers to write on. Imprinting begins at birth just as birds!
Children—whether conceived and reared among the Zulus of South Africa, Biafrans in West Africa, New Guinea tribe’s people, the Renaissance Florentines, the Red Indians of North America or the middle classes of Manhattan in USA —are born without culture. Education is designed to guide them into learning a culture, moulding their behaviour in the ways of adulthood and directing them toward their eventual role in society.
In the most primitive cultures, there is often little formal learning, little of what one would ordinarily call school or classes or teachers; instead, frequently, the entire environment and all activities are viewed as school and classes, and many or all adults act as teachers. As societies grow more complex, however, the quantity of knowledge to be passed on from one generation to the next becomes more than any one person can know; and hence there must evolve more selective and efficient means of cultural transmission.
As society becomes ever more complex and schools become, ever more institutionalised, educational experience becomes less directly related to daily life, less a matter of showing and learning in the context of the workaday world, and more abstracted from practice, more a matter of distilling, telling and learning things out of context. This concentration of learning in a formal atmosphere allows children to learn far more of their culture than they are able to do by merely observing and imitating. As society gradually attaches more and more importance to education, it also tries to formulate the overall objectives, content, organization and strategies of education. Literature becomes laden with advice on the rearing of the younger generation. In short, there develop philosophies and theories of education.
The outcome is colonially structured formal education—the schools and the specialists called the teachers, lecturers and professors become agents of transferring colonial hierarchy of values. The worst hit by this variant are those who travel overseas to study in home countries of the colonial masters! As scholarships abound, many of these indigenes study in other countries and on return what we have are professors still tied to the apron strings of the varied backgrounds vaunting their foreign accents. That is the beginning of the confusion that results in depersonalisation syndromes among the elite! One can only begin to imagine the role confusion the students they produce will bear for the rest of their lives after studying in a department where lecturers who studied in Britain, Ireland, Portugal, Spain, France, Italy, Germany and USA groomed them for bachelors, masters or doctorate degrees! That is depersonalisation unlimited forever!
THE ROLE OF COLONIAL PROPAGANDA IN RELIGION & POLITICS
The archaeological remains of ancient civilizations indicate that dazzling clothing and palaces, impressive statues and temples, magic tokens and insignia, and elaborate legal and religious arguments have been used for thousands of years, presumably to convince the common people of the purported greatness and supernatural prowess of kings and priests. Instructive legends and parables, easily memorised proverbs and lists of commandments (such as the Analects of Confucius, the Judaic Ten Commandments, the Hindu Laws of Manu, the Buddhists' Eightfold Noble Path), and highly selective chronicles of rulers' achievements have been used to enlist mass support for particular social and religious systems.
Very probably, much of what was said in antiquity was sincere, in the sense that the underlying religious and social assumptions were so fully accepted that the warlords' spokespersons, the pharaohs' priests and their audiences believed all or most of what was communicated and hence did not deliberate or theorize very much about alternative arguments or means of persuasion. The systematic, detached, and deliberate analysis of propaganda, in the West, at least, may have begun in Athens about 500 BC, as the study of rhetoric (Greek: “the technique of orators”). The tricks of using sonorous and solemn language, carefully gauged humour, artful congeniality, appropriate mixtures of logical and illogical argument, and flattery of a jury or a mob were formulated from the actual practices of successful lawyers, demagogues, and politicians.
The earliest ethical teachers such as Socrates, Plato, and Aristotle compiled rules of rhetoric thus; (1) to make their own arguments and those of their students more persuasive and (2) to design an effective counterpropaganda against opponents and also (3) to teach their students how to detect the logical fallacies and emotional appeals of demagogues. The spread of all complex political systems and religions probably has been due very largely to a combination of earnest conviction and the deliberate use of propaganda.
This mixture can be detected in the recasting in various times and places of the legends of the Judaeo-Christian messiah, of heroes of the Hindu Mahābhārata, of the Buddha, of the ancestral Japanese Sun Goddess, of the lives of Muḥammad and his relatives, of the Christian saints, of such Marxist heroes as Marx, Engels, Lenin, and Stalin, and even in the story of George Washington and the cherry tree. Scattered and sometimes enlightening comment on political and religious propaganda has occurred in all major civilisations. They refer to such propaganda stratagems as the seizure and monopolisation of propaganda initiatives, the displacement of guilt onto others (scape-goating), the presentation of oneself as morally superior, and the coordination of propaganda with violence and bribery. For all these the primitive people that colonialists met on arrival had no answers. So, they were disadvantaged! They could not resist!
A RETURN TO THE BASICS IN TRADITIONAL EDUCATION IS THE PANACEA

The role of primitive education in pre-colonial cultures had all along been ignored by the prejudiced notion that the people are uncivilised. The colonialists were always in a hurry to teach them their own modes of socialisation. In their selfish interest to communicate their political structures so as to maximise their economic profits, the first thing that the subjugated people must be taught is their own language. Next is their taxation rule! This is the genesis of the depersonalisation process. Any therapeutic remedy that ignores a return to the original traditional educational programme is bound to fail. The abrupt truncation of this traditional education was, is and will still be the remote cause of de-realisation syndromes in post-colonised mentality.

So let us explore this notion and witness what most anthropologists found out!

“The purpose of primitive education is to guide children to becoming good members of their tribe or band. There is a marked emphasis upon training for citizenship, because primitive people are highly concerned with the growth of individuals as tribal members and the thorough comprehension of their way of life during passage from pre-puberty to post-puberty. Because of the variety in the countless thousands of primitive cultures, it is difficult to describe any standard and uniform characteristics of pre-puberty education. Nevertheless, certain things are practiced commonly within cultures.”
Therefore, I dare affirm that the term; ‘education’ can also be applied to primitive cultures in the sense of enculturation, which is the process of cultural transmission. A primitive person, whose culture is the totality of his universe, has a relatively fixed sense of cultural continuity and timelessness. The model of life is relatively static and absolute, and it is transmitted from one generation to another with little deviation. As for prehistoric education, it can only be inferred from educational practices in surviving primitive cultures.
Children actually participate in the social processes of adult activities, and their participatory learning is based upon what the American anthropologist Margaret Mead has called empathy, identification and imitation. Primitive children, before reaching puberty, learn by doing and observing basic technical practices. Their teachers are not strangers but, rather, their immediate community.
In contrast to the spontaneous and rather unregulated imitations in pre-puberty education, post-puberty education in some cultures is strictly standardised and regulated. The teaching personnel may consist of fully initiated men, often unknown to the initiate though they are his relatives in other clans. The initiation may begin with the initiate being abruptly separated from his familial group and sent to a secluded camp where he joins other initiates. The purpose of this separation is to deflect the initiate's deep attachment his family and by the initiation programme steering away to establish his emotional and social anchorage in the wider web of his kindred’s culture.
The initiation “curriculum” does not usually include practical subjects. Instead, it consists of a whole set of cultural values, tribal religion, myths, philosophy, history, rituals and other knowledge. Primitive people in some cultures regard the body of knowledge constituting the initiation curriculum as most essential to their tribal membership. Within this essential curriculum, religious instruction takes the most prominent place. It is the deliberate removal or omission of inculcating these traditional values in present-day indigenes that constitutes the crux of the depersonalisation and de-realisation syndromes!

THE PROPER ROLE OF PRE-COLONIAL EDUCATION IN AFRICA

Education is the process, which provides the young with the knowledge, skills, and values that a society believes are necessary. Various forms of traditional education have existed in Africa for hundreds of years before the arrival of the first white man on our shores. Traditionally, education is usually information about survival in one’s cultural milieu. The child learns from his parents and from elders the importance of traditional religion and customary law. He learns the traditions and history of his people. He imitates the habits and customs of his parents and elders. Over a period, he learns the customs and the way of life of his people. In some communities when the child grows up, he has a short period of formal instruction with his age mates in an initiation school and may perform some sort of initiation ceremony before he is accepted as an adult member of the community. 

Formal education in modern times takes place in nursery, primary and secondary schools; followed by institutes, colleges and universities modelled after western styles. These teach young people the skills and knowledge that will be useful in getting a job. 

The economic development of a country depends on the quality of these schools and universities, and on the quality of their teachers, pupils and students. If a country does not have enough skills, the country cannot develop. Therefore, governments treat education as an investment for the future. Governments, therefore usually work out some form of educational planning. 

For example, in 1973 the National Council of Education in Nigeria met in Lagos to establish a national policy for education.  They discussed two important ideas: should the government provide education for its own sake to develop the full personality of the pupil? Or should education prepare pupils to undertake specific jobs which will change their environment. The conference decided that both were essential and drew up a 4-year plan that had specific aims.

A government has to decide how much to invest in education, and how much each part of the educational system will receive. For example, in the Nigerian 4-year development plan that started in 1973, the government decided to spend about 278 million naira (about 140 million pounds sterling) on education. This was about 13.5% of the total budget. The government decided to spend about 67 million naira on primacy education, about 57 million on secondary education, about 24 million naira on technical education, about 26 million naira on teacher training, about 82 million naira on university education and about 20 million naira on adult and other forms of education. 

Different educationists have different ideas about which part of the education system is important. Many believe that primary education is the most important. Many of the newly independent governments would like primary education to become free and compulsory for all the children in their county. This would naturally lead to free secondary education. Others say that technical, scientific and agricultural educations are more important. They argue that a developing country needs skilled farmers, engineers, doctors, plumbers, mechanics and electricians so that it can develop faster and more successfully. 

However, not many of the developing countries have programmes for adult education yet. Some educationists say that much education takes place outside the school – at home, on the job, in adult programmes, in agriculture and health and in other forms of community development. They say that unless there is adult education, it will be difficult to get rid of illiteracy, poverty, unemployment, hooliganism and diseases among the older members of a country. Governments of these newly independent nations also have to decide which regions of their county will receive money for education. 

“A common problem in all countries of Africa is the difference between education in the big cities and education in the rural communities. Schools in the community claim that they do not receive enough money and that most city teachers do not want to come and work in the rural areas of the country. Each government tries to work out a system of education that is best suited to its own country. They work out how much they can spend, how much they will give to each part of the educational system and to each region of their county and they try to keep as their basic aim the need to produce skilled people who will find useful jobs and help their county to develop.”

(Ref.  African Encyclopaedia (1974) Oxford University Press)

You can see that no one ever mentions education in traditional values of the indigenes. It is presumed that education only refers to acquisition of foreign languages, dress codes, science subjects, religious knowledge and mannerisms that shows that one is now as ‘civilised’ as the colonial masters. There lies the trap. Top government officials are equally suffering from depersonalisation syndromes!

BRIEFS ON SOLUTIONS TO THE UNDER-DEVELOPMENT OF AFRICA
Africans in the African colonies were indoctrinated with the notion of the inherent supremacy of European culture through everyday interaction with Europeans and through the few colonial schools Europeans established. The political systems of the indigenous African peoples were transformed, as traditional African rulers were usually forced to act as pawns of the colonial administration. Colonialism also had a major economic impact on Africans, as agricultural commodities, minerals, and people were usually exported from the African colonies to Europe and the New World rather than being used for the direct benefit of Africans. Roads, bridges, ports, and other facilities were built only to facilitate this export trade.
Slavery and the colonial system were hated by Africans and were institutions that the Pan-African movement, a socio-political organisation embracing citizens across the globe, arose to combat. Pan-Africanism also developed to overcome the obstacles facing the African Diaspora—a scattered, diverse and often disadvantaged population of people of African descent who were born in and were living in Europe and America. Pan-African thinkers maintained that, although they were dispersed throughout the world, African people and people of African descent were a unified people and should try to work together for the good of all. Had that noble objective been allowed to succeed, the issue of these psychopathologies we are discussing here could have been nipped in the bud. However, this was not to be, as the initiators were forced to capitulate by foreign political and religious administrators! The organisation was stifled by colonial legislations and outright assassinations of the vibrant leaders who were seen as threats to dominance!  
In 1957, Ghana became the first sub-Saharan African state to gain independence and the dynamic Nkwame Nkrumah became its first prime minister. Nkrumah held the Pan-Africanist view that the independence of Ghana would be incomplete without the independence of all of Africa. To work toward this goal, he appointed Padmore to establish a Pan-African Secretariat within the Ghanaian government. “The secretariat pursued the twin goals of total African independence and continental political union in two series of international conferences, held between 1958 and 1961:
First, the All-African Peoples’ Conferences were held to stimulate independence movements in other African colonies. Second, Nkrumah organized the Conferences of Independent African States to establish a diplomatic framework for the political union of Africa. By inviting representatives from independent North African states to the conferences and by holding the 1961 All-African Peoples’ Conference in Cairo, Egypt, Nkrumah’s intent was clearly to unite the entire African continent.”                     

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KENEZIAN THERAPEUTIC CONCLUSIONS

Since peoples of African descent all over the world face similar socioeconomic and psycho-political challenges, we need to form a consortium of eggheads who will strive to create better futures for our descendants. If the earlier international cooperation and shared strategies for bringing about social change are the legacies of the founders and protagonists of Pan-Africanism, what are the present generations of African intellectuals waiting for?

The only vehicle that transmitted the culture of a people prior to colonial policies is today excised by the current craze of nursery and kindergarten education given to our children in urban cities. None of the urban urchins ever learns or will ever know the traditional folklores or idioms that our ancestors used to teach morals to the youths! Even among parents who were the beneficiaries of university education, no one makes the effort to nip in the bud the enslavement of his/her children to these  depersonalisation antics used by their erstwhile colonial masters that caused this estrangement to authentic African culture. Some children are even barred from speaking their mother tongue, so that they will be more fluent in the foreign one. Even in the rural areas, misguided youths brag about their acquisition of foreign accents and inability to pronounce native names! This is a disaster! It is a shame!

The modern African literary writer thus only uses tradition as subject matter rather than as a means of affecting continuity with past cultural practices. The relationship between oral and written traditions and in particular between oral and modern written literatures is one of great complexity and not a matter of simple evolution. Modern African literatures were born in the educational systems imposed by colonialism, with models drawn from Europe rather than existing African traditions.

These halfway measures must stop if we aspire at reclaiming what has been lost through many decades of colonial domination by the whites. We cannot afford the luxury of aping them in everything we do or depend on finished products and services from developed economies. To institutionalise therapeutic measures will be difficult until Africans realise the depth of mental enslavement all of us are in!

One social area where we are still mentally enslaved that has refused us independence is RELIGION. Only Professor Chinua Achebe identified this factor early and bemoaned its affront on the culture of his people:   “That night the Mother of the Spirits walked the length and breadth of the clan, weeping for her murdered son. It was a terrible night. Not even the oldest man in Umuofia had ever heard such a strange and fearful sound, and it was never to be heard again. It seemed as if the very soul of the tribe wept for a great evil that was coming – its own death.”

The writings of 20th-century Nigerian writer Chinua Achebe consider the impact of the modern world on traditional African culture. Achebe earned international renown with his first book, Things Fall Apart (1958), a novel set in eastern Nigeria under British colonial rule in the late 1800s. In the book, an exiled tribal leader returns to his village after seven years, only to find that colonial laws and the Christian religion have weakened the identity of the tribe. An actor recites this excerpt from the novel.

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It was and still is a tragedy that despite our high-sounding academic degrees and literary prizes won at international circles, the majority of Africans who studied abroad as well those at home are still victims of depersonalisation and de-realisation syndromes! Like the earlier attempts at Pan-Africanism, the present crops of intellectuals from independent African nations, owe it a duty to their children and posterity to fashion indigenous curricula that can douse the raging flames of neo-colonialism sweeping across the nations of Africa.

This writer, a consultant clinical psychologist, is calling on all who have benefited from tertiary education to deploy what they acquired for the liberation of our kith and kin that do not realise that they are still mentally colonised! Here, I rest my case!  

Rev. Prof. J. J. Kenez, a.k.a. Dr J. K. Danmbaezue, D. Sc.

The Vessel of the Holy Spirit of the Creator & Medical Scientist/Therapist,

E-mail: agunabu1948@gmail.com & saintkenez@yahoo.co.uk 

Telephone: 0803-9097614 or 0810-4414689                        

THIS PAPER IS 20 YEARS OLD,,, HERE REPRINTED ONLY TO SUBSTANTIATE MY LOVE FOR ALL