I’m hoping to see more about this topic in future posts, hopefully without linking it to wiccan. (I will never understand why Americans do that, they are not related and African spirituality is just that: SPIRITUAL.)

Great post, as usual.

“I am trying to understand what you are saying in the part of your post labeled “Nfumbe”. Are you suggesting that once ceremonial incorporation is done to these bones from “strangers”, they become Bakulu (transcended) by your definition?
If not, then are you suggesting that the Nkisi prior to 1900 is of higher caliber than the Fundamento today? In which case you are saying Palo has de-gressed in the last 100 years?”

It is very clear that this is an important issue that we need to discus as Paleros. It is an ethical and spiritual issue. When we look at African traditions in general, we see a great emphasis put on certain community members who reached a profound status as members of the community. These were the members who became, what the Kongo refer to as “Bakulu” or deified ancestors. They, in death, become the mouthpiece for the community, representing community concerns and values. Not everyone obtained this status but everyone made efforts to obtain this status.

Dr. Fu-Kiau says “A man that grows up in the process of making history, and he enters the rank of the ancestors, those well minded people who grew up before him. On the contrary, a man that does not grow up, the one who deviates and is not well minded, is not in the process of making history; he enters the rank of the [n'kuyu] bad ancestors, while living, the deviators, the regressive and “stunted” ancestors.” (Fu-Kiau, “African Cosmology of the Bantu-Kongo”, 29)

Here we again see a distinction that the Kongo designated between those who rose to “Ancestor Status” and those who, through bad or mediocre conduct, became N’kuyu.

Lets say for example you obtain a bone for your Fundamento which is not in your lineage, and is that of a n’kuyu. Are you suggesting that by a ceremony you can evolve this n’kuyu to the rank of Ancestor?

This is a very serious matter and goes to the heart of what is important to us as Paleros.

Rather than shoot down rival paleros and point out all their faults and deficiencies and lack of knowledge, their synchronicity, and idiocy, we need to be more focused on these questions and what are we really saying. What is it that we are saying in terms of what is correct??? I read your original post and was not clear about what you were saying, and I am still awaiting illumination from you. Which raises the question “Are you clear about what you are saying?”

I would not press the issue here, except from your mission statement I see that you are looking to bring truth to the tradition that is Palo Mayombe, including education and clearing up misconceptions. You also clearly state that it is about spirituality, healing and helping oneself and those around one.

Given this, I question deeply some of the posts I have seen you submit. For while the mission statement is beautiful and one that we can all feel good about because it is talking about progression, on the other hand, from the various posts I have seen from you, there is no clarity in what you are saying, and some are based on superficial research (such as your article on the Moors among others).

I would appreciate you to clarify this very important point regarding the Ancestor in the Fundamento and the changes within this practice from the time frame you reference in the early 1900s.

Tata, you are through your own words, presenting yourself as an authority on Palo. When we present ourselves as an authority then we must be ready to be able to clarify our statements. Otherwise there is a hypocrisy that can easily undermine our position of authority and which does a disservice to the community.

For example how could you quote an elder such as Fu Kiau, and clearly revere him, yet, cherry pick what he is saying, and lose his primary messages. I do not get it…

We need clarity.

I am still eagerly and humbly awaiting your response to my question that I copied and pasted below!!!

I am trying to understand what you are saying in the part of your post labeled “Nfumbe”. Are you suggesting that once ceremonial incorporation is done to these bones from “strangers”, they become Bakulu (transcended) by your definition?
If not, then are you suggesting that the Nkisi prior to 1900 is of higher caliber than the Fundamento today? In which case you are saying Palo has de-gressed in the last 100 years?