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“Singularity in the making of”

Dima Lafontan


Over the course of studying the findings of Dr. Sebi’s research on health and wellness we were able to grasp “singularity” in the making of... This unique moment, the result of a historical legacy, tradition and natural circumstance, is the basis upon which we will show the Afrikan Diaspora should be exempt from the treatment modalities of the American Medical Association (AMA), particularly its emphasis on protein, which is not essential to the metabolism of Afrikan Folk.  

On the whole, Dr. Sebi posits the biological structure of the Afrikan has been weakened through food; that is, the western diet, consisting of hybrid food imposed on the Afrikan, accumulates mucus that in effect makes the body sick. 

As we proceed we must point out; while we choose to expound on well being with a specific focus on Dr. Sebi’s work, there are other social determinants such as education, work, environment and so on that underlie the disparities, disproportionalities and gaps that Afrikan children and adults confront. Further to address these societal challenges Dr. Sebi et al, the real transluminaries1, are constantly working not only to expose the series of injustice we suffer but; most important, they are determined to teach us the essential equities and/or inner-strength to change human condition.

Personal mastery and self watching

It follows we undertake to write about Dr. Sebi as part of a comprehensive attempt to educate the general public on his health and wellness initiatives and to promote the implementation and evaluation of cure and care that he has developed for populations that significantly suffer health disparities. It must be noted, by this narrative, we do not intend to be the definitive voice on this inequity rather our aim is to encourage dialogue on making our way through the world. To that end, we are proposing the health outcomes that Dr. Sebi has achieved, with less duration while being holistic, ought to become best practices among Afrikan and the Diaspora.

As noted earlier Dr. Sebi maintains the biological structure of the Afrikan has been weakened; that is, the body being electrical, the Afrikan has not been fed the proper food. At first sight, it is not evident that Dr. Sebi seeks to explain a complex issue that is enmeshed in the transition from hunter and gather to agriculture and perhaps beyond. But upon closer observation Dr. Sebi is exposing the negative impact on the Afrikan that is antecedent to the experience that he and/or she has acquired while living in the western hemisphere.

Indeed, if the Europeans were able to establish the Tri-Angular Commerce, which formed the basis of the transshipment of Afrikans to be sold in the New World as slaves because the native populations were succumbing in great numbers to the wars, disease, famine, and labor forced on them at gunpoint by human Traders rather Colonist, this institution of slavery flourished due to the structural weakening the Afrikan sustained from an approach different from that which the hunter and gatherer practiced.

Moreover, it can be said that the experiment with cultural imposition and capture yielded the treatment that constitutes the risks to maladies that made the Afrikan unkempt and out of condition. For instance, among all the social groups the Afrikan is consistently classified as having the lowest standard of living (http://hdr.undp.org/en/#) Worst the AMA, charged with the responsibility to cure individuals and families afflicted with illness, in effect contributes to multiplying the factors of malady by insisting patients be fed non-ironproporosys food (www.youtube.com). Moreover, these western-trained doctors because of their unwillingness and/or inability to remove the condition the Afrikans find themselves are unable:

  1. To prevent cardiovascular disease and other sickness, such as leukemia, sickle-cell, AIDS, etc., and;
  2. To educate and restore people to health.

Most important, for years Dr. Sebi has been pointing this fact to these doctors; that is, they are implicated in aiding and abetting crimes against the Diaspora, which is in violation of the Hippocratic Oath they swore to uphold. Moreover, Dr. Sebi has reminded them that Hippocrates when he set out to design western medicine adopted the practice of African healing consisting of holistic health and diet.

Alas, these physicians, in collaboration with the agents and/or officers of the court rather American Jurisprudence, sued Dr. Sebi because he conducted outreach, and marketed his cure for AIDS in a newspaper published in the State of New York; a case that Dr. Sebi won on the sheer brilliance of his healing power. It is thus we maintain that this legal outcome has become an impact case for the AMA; therefore, every medical facility and research and teaching institution is obligated to change the policy, practice and/or delivery of care and specialties to the individuals and families of the Diaspora; also known as Negro, Black, African American as well as those that self-identify as Nigga and Negre.

The failure by these local and national entities to adhere to this judgment that Dr. Sebi won constitutes a miscarriage of justice. Further the matter having been litigated, Dr. Sebi by his reasoning prevailed over the AMA; he, therefore, won the right not only to administer his cure, but also to link the Diaspora to his model of care.

To these ends, the AMA, on behalf of the Diaspora, must implement Dr. Sebi’s care model, and the federal government must ensure the enforcement of the legal decision Dr. Sebi won, which is nothing short of a prescription for all the ills that dispossession and alienation continue to cause among Afrikans and other Native Folk. Moreover, “the law being one for all,” this judgment ought to be applied for people all over the Americas, Australia, Asia and Afrika that have been forced to suffer and endure great pains because of the deliberate weakening of their biological structures. Nonetheless, we are well aware of previous legal decisions on behalf of the oppressed native peoples that have become travesties of justice.

For instance, let us consider the ongoing efforts by US-based lawyers to sue the federal government for reparation on behalf of the Diaspora. These legal initiatives inspired by Randall Robinson, author of the Debt, so far have not yielded the desired results. Therefore, it would be interesting to see a meeting of the minds rather a dance of the minds between Robinson, nemesis and Dr. Sebi, memesis2 (my italic). For while the nemesis has encouraged a legal approach to the grievances of the Diaspora the memesis, in our judgment, has already won restorative justice under which Afrikan history ripped should be sewed. Evidently, the issue of reparation is a point of contention pitting Afrikan and Afrikan Diaspora against each other. Therefore, to avoid further disagreement we will simply remark the emphasis is not on revenge since this objective has already been achieved (James, 1989). Rather our interest is to further the certainty of the triumph of our ultimate cause by affirming our Afrikan identity, knowing we will win thus pay our dues to the ancestors

Indeed, restorative justice meets the present stage of our development to changing the indices of the standard of living of the Afrikan and Afrikan Diaspora to the new quality of life. It must be noted from this mutation that which is changed is standard while life continues qualitatively; therefore, its universal application is the intrinsic values that the world-community signifies. Undoubtedly, the practice of signifying being well known to Afrikan and Afrikan Diaspora, any one of us can easily grasp these attempts to explain our position in the world as well as the principle to overlive. “In reality it is while watching a person (self) can see that which is incoherent; that which does not make sense to suspend any event that is abnormal yet continues to reoccur within us” (Bohm, 1996) Verily, we will transform creatively. It can not be otherwise; for we are telling the positive story of Afrika and its Diaspora.

We would be remiss if we did not recall the significance of the text in Afrikan popular culture is to tell stories rather “Kont.” Hence we would like to share a short proverb common among folk of the Diaspora: “Pale Anglè pa vle di lespri” to speak English does not mean thinking go-ahead. Here we must point out the “Kont” offers an exact illustration of this path; that is, even though “Kont” is worldwide it is the couple departure and return that is unique. Many years ago Price-Mars said, “Se sa mwen t ale wè mwen retounen rakonte;” that which I went to see I have returned to tell is only found among Afrikans. Further by this method of departure and return the story becomes universal; that is, the intellectual possession is collective. Hence we agree with Price-Mars this process supersedes any philosophy, assembly, lawmaking, etc.

To bring about this dynamism; that is, the qualitative change with socialism as its principal determinant, we will in the lesson learned section, using an allotrope of carbon, which is “twenty-three percent of the person” (Tweed, 2003, page 22), propose the model of this continuum action-learning.

Interestingly, during this research, we could not help but notice that Dr. Sebi seemed frustrated with the apparent apathy of Afrikan and Afrikan Diaspora to make well being their national interest. This indifference to healing on the part of the Diaspora can be easily explained by alienation; that is, the avoidance of western medical care, unless it is absolutely necessary, is an attempt to preserve the self, community, the way of life and so on.

Moreover, racism with its ultimate goal of white privilege and supremacy is the other problem to consider, when it comes to the poor health outcomes of the Diaspora (http://www.prrac.org/pdf/FinalHealthEJShadowReport12-6-07.pdf). For instance, it must be noted none of the major hospitals, medical institutions and research facilities were set up to deliver care to members of the Diaspora (http://www.nachc.com/about-our-health-centers.cfm). Currently, the care these medical, research and teaching institutions provide to the Diaspora is culturally incompetent, which contributes to living condition that can only be described as anguish over the life expectancy.

Lesson Learned

In light of the facts the Afrikan personages have presented we infer that the meaningful relationship between the Afrikan and the milieu has been severed to such an extent that he and/or she has not been able to maintain the balance against the external forces that constitute threats to his and/or her life. For instance, Dr. Sebi repeatedly warns us on the danger that hybrid food poses to the health and wellness of Afrikans. Although a skeptic and/or critique may interpret this warning as opposition to science, but for us Dr. Sebi’s caution has more to do with the inherent incongruence of non-organic agriculture to socialism, specifically when we consider the failure of large scale agriculture tried right after the Cuban Revolution, as well as the fact that farming has evolved to genetic seed linked to intellectual property right. After all, we cannot forget possession led the other, i.e., Eurasian, European and Euramerican to continually implement slavery, the world’s grossest form of privatization.

Therefore, we must suspend any critique of the west to grasp this new meaning to live the essential well-being; that is, personal mastery & self watching, the inner-strength, which is our power to influence and change the environment, condition and so on irrespective of the social controls and the implicate order and/or laws of the land.

Implementing and evaluating: personal mastery & self watching










Thus as learned individuals we are to develop according to this model; that is, by implementing and evaluating Dr. Sebi’s practice of healing, we will be able to grasp the uninterrupted process and/or movement to go through the stages of active-living, a non-linear prism in the manner of the traffic light red, green and yellow; putting to our benefit the couple of enfoldment and unfoldment, in a sort strange from the blue sky to the blue water; from the here to there; the same unfolds unto its likeness.

Learning to change human condition


Continually refined




Practice-Learning Cycle



Practice-Learning Cycle


Practice-Learning Cycle


It follows by this principle each one of us must exert the quintessential leadership to be celebrated, remembered like the divine horsemen, (Deren, 1983), having been unique the person that brought characteristics of the world community free of time; in this way we are eternal, living pure life on earth our golden ideal. Further once our hearts and minds become one this singularity, which Alexis called marvelous realism a part of the social realism, will wither away the subjective weakening of our body so that we may live meme, identical and equal of objective reality.


  1. It means an individual who has developed and experience and knowledge from two worlds, e.g., in Afrikan popular culture it said Papa Legba dwells in two worlds speaking the languages of both gods and humans.
  2. We developed the word memesis to indicate the attainment of the second stage of the development of the Diaspora the first stage having been nemesis. Moreover, its usage allows us to use the couple as a theme to go from victory to victory in the uninterrupted process.


Viré monté