Tuesday, May 11, 2004
Ahari amahoro umuhoro uramwa. (Rundi)
Là où il y a la paix une serpette peut raser/couper les cheveux. (French)
Kuliko na amani mundu hunyoa ndevu/hukata nywele. (Swahili)
Where there is peace, a billhook (sickle) can be used to shave your beard or cut your hair. (English)
Rundi (Burundi) Proverb
Found at www.afriprov.org
Background, Explanation and Everyday Use
A billhook (sickle) is a cutting or pruning tool that is made up of a long, usually wooden handle and a curved and sharp blade at the top. In traditional Burundi life it was used to cut grass, small branches off trees, and the like. In contemporary Burundi life it is still used in rural areas, sometimes alongside a panga (machete). Given its nature and function, it was extremely unthinkable that this tool could be used to shave. Probably from historical experiences of internal wars between Hutus and Tutsis or other kinds of socio-political unrest in traditional Burundi and external wars as well with neighboring countries (kingdoms), our ancestors came to realize and appreciate the value of peace.
This proverb was used to convey the message that, where there is peace, everything is possible. In other words, even what people think is impossible can become possible when or where there is peace. A good example is how Burundians knew how to cope with natural calamities such as drought, floods, famine, etc. Because of freedom of movement that is guaranteed by peace, people during famine were able to go to look for food wherever it could be found for their family members. Neighbors could share with those who were in need, whatever it was and however little it was, and life continued. They could eat strange plants or animal meat and in this way they discovered new foodstuffs and they survived. People helped each other in harmony and overcame whatever calamity
Biblical ParallelsThe above proverb has many biblical parallels. Let us consider the following selected ones: Proverbs 17: 1: "Better a dry crust with peace and quiet than a house full of feasting, with strife." Isaiah 32:17: "The fruit of righteousness will be peace; the effect of righteousness will be quietness and confidence forever." Mark 9: 50 "Salt is good, but when it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other." 1 Peter 3: 10: " For whoever would love life and see good days must keep his tongue from evil and do good; he must seek peace and pursue it." Matthew 19:24: It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."
Contemporary Use and Religious Application
Both the biblical parallels and this Rundi proverb provide an important lesson and reminder to all of us Burundians -- Hutu, Tutsi and Twa alike -- and anyone else, that we need to work hard to keep peace and restore it where it is lacking, for peace is the source of other important things one may want to achieve. The proverb recommends righteousness, love, harmony and peace, as very needful for the comfort of every human life at any time and level, i.e. family level, community level, national level, etc. True comfort is not necessarily in material possessions (although we need them). Material possessions cannot bring true satisfaction to human beings' hearts without peace that could be peace of mind, peace with each other and peace with God, through a godly or righteous life in Jesus Christ our Lord and Savior. For example, one would not be wrong to say that even the richest in Burundi are not really enjoying their riches, as they ought, for they worry day and night for their dear lives. Meaningful development is almost impossible at any level, be it at individual level, family level or national level. Traveling becomes difficult, social relations deteriorate, family breakdowns and other social ills increase. The country continues to become poorer and poorer, and people cannot cope with drought and diseases and other calamities as they used to. People are just desperate, without hope for tomorrow.
In short, when there is no peace, everything becomes problematic and unpromising for everyone, Tutsi, Hutu, Twa, as well as foreigners without any exception. However, hope amidst hopelessness is building up as more and more Burundians and the international community are realizing or remembering the value of peace and as they keep praying and working hard, day and night, in various capacities for the restoration of peace and harmony in Burundi.
As we remember "9-11" (11 September, 2001), the April-May, 2003 war in Iraq, and the 19 African countries presently in a state of civil war, internal unrest and tribalism, let this Rundi proverb inspire us and challenge us to be peacemakers starting in our own homes, local communities and with a spirit to reach around the world.
Note: This is Proverb No. 48 in the Collection of 100 Rundi (Burundi) Proverbs collected by Jean Nyandwi. Endangered African Proverbs Collections: A Continuation of the African Proverbs Project. Nairobi, Kenya: Privately printed, October, 2003. 29 pages.
Jean Nyandwi
University of Nairobi
Nairobi, Kenya
E-mail: njeances2000@yahoo.fr or jeann@worldconcern.org
--------------------------------------------------------------------------------
African Proverb of the Month
August, 2003
Là où il y a la paix une serpette peut raser/couper les cheveux. (French)
Kuliko na amani mundu hunyoa ndevu/hukata nywele. (Swahili)
Where there is peace, a billhook (sickle) can be used to shave your beard or cut your hair. (English)
Rundi (Burundi) Proverb
Found at www.afriprov.org
Background, Explanation and Everyday Use
A billhook (sickle) is a cutting or pruning tool that is made up of a long, usually wooden handle and a curved and sharp blade at the top. In traditional Burundi life it was used to cut grass, small branches off trees, and the like. In contemporary Burundi life it is still used in rural areas, sometimes alongside a panga (machete). Given its nature and function, it was extremely unthinkable that this tool could be used to shave. Probably from historical experiences of internal wars between Hutus and Tutsis or other kinds of socio-political unrest in traditional Burundi and external wars as well with neighboring countries (kingdoms), our ancestors came to realize and appreciate the value of peace.
This proverb was used to convey the message that, where there is peace, everything is possible. In other words, even what people think is impossible can become possible when or where there is peace. A good example is how Burundians knew how to cope with natural calamities such as drought, floods, famine, etc. Because of freedom of movement that is guaranteed by peace, people during famine were able to go to look for food wherever it could be found for their family members. Neighbors could share with those who were in need, whatever it was and however little it was, and life continued. They could eat strange plants or animal meat and in this way they discovered new foodstuffs and they survived. People helped each other in harmony and overcame whatever calamity
Biblical ParallelsThe above proverb has many biblical parallels. Let us consider the following selected ones: Proverbs 17: 1: "Better a dry crust with peace and quiet than a house full of feasting, with strife." Isaiah 32:17: "The fruit of righteousness will be peace; the effect of righteousness will be quietness and confidence forever." Mark 9: 50 "Salt is good, but when it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other." 1 Peter 3: 10: " For whoever would love life and see good days must keep his tongue from evil and do good; he must seek peace and pursue it." Matthew 19:24: It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."
Contemporary Use and Religious Application
Both the biblical parallels and this Rundi proverb provide an important lesson and reminder to all of us Burundians -- Hutu, Tutsi and Twa alike -- and anyone else, that we need to work hard to keep peace and restore it where it is lacking, for peace is the source of other important things one may want to achieve. The proverb recommends righteousness, love, harmony and peace, as very needful for the comfort of every human life at any time and level, i.e. family level, community level, national level, etc. True comfort is not necessarily in material possessions (although we need them). Material possessions cannot bring true satisfaction to human beings' hearts without peace that could be peace of mind, peace with each other and peace with God, through a godly or righteous life in Jesus Christ our Lord and Savior. For example, one would not be wrong to say that even the richest in Burundi are not really enjoying their riches, as they ought, for they worry day and night for their dear lives. Meaningful development is almost impossible at any level, be it at individual level, family level or national level. Traveling becomes difficult, social relations deteriorate, family breakdowns and other social ills increase. The country continues to become poorer and poorer, and people cannot cope with drought and diseases and other calamities as they used to. People are just desperate, without hope for tomorrow.
In short, when there is no peace, everything becomes problematic and unpromising for everyone, Tutsi, Hutu, Twa, as well as foreigners without any exception. However, hope amidst hopelessness is building up as more and more Burundians and the international community are realizing or remembering the value of peace and as they keep praying and working hard, day and night, in various capacities for the restoration of peace and harmony in Burundi.
As we remember "9-11" (11 September, 2001), the April-May, 2003 war in Iraq, and the 19 African countries presently in a state of civil war, internal unrest and tribalism, let this Rundi proverb inspire us and challenge us to be peacemakers starting in our own homes, local communities and with a spirit to reach around the world.
Note: This is Proverb No. 48 in the Collection of 100 Rundi (Burundi) Proverbs collected by Jean Nyandwi. Endangered African Proverbs Collections: A Continuation of the African Proverbs Project. Nairobi, Kenya: Privately printed, October, 2003. 29 pages.
Jean Nyandwi
University of Nairobi
Nairobi, Kenya
E-mail: njeances2000@yahoo.fr or jeann@worldconcern.org
--------------------------------------------------------------------------------
African Proverb of the Month
August, 2003
Friday, May 07, 2004
Post Traumatic Slavery Disorder
FROM OSIRIS GROUP WEBSITE
www.osirisgroup.org
--------------------------------------------------------------------------------
The Willie Lynch letter below is used here as a teaching prop to bridge the past to the present psychological development in order to understand how the psyche of African people was altered to support a system of slavery. The system of slavery was developed purely for the economic gain of slave owners and the letter demonstrates the method used to dominate the group.
You are being asked to view and reflect on these readings strictly from a perspective of healing and personal development. If you can imagine you were subjected to this process right now, would you be the same? What about your children? If they were born in this environment could they be capable of clear thinking? Would the self-image of your offspring be positive or negative? Would you have a love for self or your own kind? Now after reading the letter below and reflecting on its content, how would you start to heal the African psyche after these many years of physical and psychological violence?
--------------------------------------------------------------------------------
The Willie Lynch Letter
"Gentlemen. I greet you here on the bank of the James River in the year of our Lord one thousand seven hundred and twelve. First, I shall thank you, the gentlemen of the Colony of Virginia, for bringing me here. I am here to help you solve some of your problems with slaves. Your invitation reached me on my modest plantation in the West Indies, where I have experimented with some of the newest and still the oldest methods for control of slaves. Ancient Rome's would envy us if my program is implemented. As our boat sailed south on the James River, named for our illustrious King, whose version of the Bible we Cherish, I saw enough to know that your problem is not unique. While Rome used cords of wood as crosses for standing human bodies along its highways in great numbers, you are here using the tree and the rope on occasions. I caught the whiff of a dead slave hanging from a tree, a couple miles back. You are not only losing valuable stock by hangings, you are having uprisings, slaves are running away, your crops are sometimes left in the fields too long for maximum profit, You suffer occasional fires, your animals are killed. Gentlemen, you know what your problems are; I do not need to elaborate. I am not here to enumerate your problems, I am here to introduce you to a method of solving them. In my bag here, I have a fool proof method for controlling your black slave. I guarantee every one of you that if installed correctly it will control the slaves for at least 300 hundred years. My method is simple. Any member of your family or your overseer can use it. I have outlined a number of differences among the slaves; and I take these differences and make them bigger. I use fear, distrust and envy for control purposes. These methods have worked on my modest plantation in the West Indies and it will work throughout the South. Take this simple little list of differences and think about them. On top of my list is "age" but it's there only because it starts with an "A." The second is "color" or shade, there is intelligence, size, sex, sizes of plantations, status on plantations, attitude of owners, whether the slaves live in the valley, on a hill, east, west, north, south, have fine hair, course hair, or is tall or short. Now that you have a list of differences, I shall give you a outline of action, but before that, I shall assure you that distrust is stronger than trust and envy is stronger than adulation or admiration. The Black slaves after receiving this indoctrination shall carry on and will become self refueling and self generating for hundreds of years, maybe thousands. Don't forget you must pitch the old black male vs. the young black male, and the young black male against the old black male. You must use the dark skin slaves vs. the light skin slaves, and the light skin slaves vs. the dark skin slaves. You must use the female vs. the male. And the male vs. the female. You must also have you white servants and over- seers distrust all Blacks. But it is necessary that your slaves trust and depend on us. They must love, respect and trust only us. Gentlemen, these kits are your keys to control. Use them. Have your wives and children use them, never miss an opportunity. If used intensely for one year, the slaves themselves will remain perpetually distrustful. Thank you gentlemen."
--------------------------------------------------------------------------------
Summary
As clinicians our primary question is how do we begin to culturally detox a psyche, which has been contaminated with messages of hate, lies, omission, commissions, false image, false writing etc over 300 years?
The Osiris Group cannot over-emphasize that the focus here is not to elevated the Willie Lynches of this period, but rather to help people completely understand the process of how the psyche of African people was reconfigured by this cultural poisoning. This legacy of self-hatred and self-destruction has been passed to each new generation of African-Americans over several hundred years. Once we understand the process of self-destruction, we can begin to construct a solution to reclaiming the psyche of these damage souls.
FROM OSIRIS GROUP WEBSITE
www.osirisgroup.org
--------------------------------------------------------------------------------
The Willie Lynch letter below is used here as a teaching prop to bridge the past to the present psychological development in order to understand how the psyche of African people was altered to support a system of slavery. The system of slavery was developed purely for the economic gain of slave owners and the letter demonstrates the method used to dominate the group.
You are being asked to view and reflect on these readings strictly from a perspective of healing and personal development. If you can imagine you were subjected to this process right now, would you be the same? What about your children? If they were born in this environment could they be capable of clear thinking? Would the self-image of your offspring be positive or negative? Would you have a love for self or your own kind? Now after reading the letter below and reflecting on its content, how would you start to heal the African psyche after these many years of physical and psychological violence?
--------------------------------------------------------------------------------
The Willie Lynch Letter
"Gentlemen. I greet you here on the bank of the James River in the year of our Lord one thousand seven hundred and twelve. First, I shall thank you, the gentlemen of the Colony of Virginia, for bringing me here. I am here to help you solve some of your problems with slaves. Your invitation reached me on my modest plantation in the West Indies, where I have experimented with some of the newest and still the oldest methods for control of slaves. Ancient Rome's would envy us if my program is implemented. As our boat sailed south on the James River, named for our illustrious King, whose version of the Bible we Cherish, I saw enough to know that your problem is not unique. While Rome used cords of wood as crosses for standing human bodies along its highways in great numbers, you are here using the tree and the rope on occasions. I caught the whiff of a dead slave hanging from a tree, a couple miles back. You are not only losing valuable stock by hangings, you are having uprisings, slaves are running away, your crops are sometimes left in the fields too long for maximum profit, You suffer occasional fires, your animals are killed. Gentlemen, you know what your problems are; I do not need to elaborate. I am not here to enumerate your problems, I am here to introduce you to a method of solving them. In my bag here, I have a fool proof method for controlling your black slave. I guarantee every one of you that if installed correctly it will control the slaves for at least 300 hundred years. My method is simple. Any member of your family or your overseer can use it. I have outlined a number of differences among the slaves; and I take these differences and make them bigger. I use fear, distrust and envy for control purposes. These methods have worked on my modest plantation in the West Indies and it will work throughout the South. Take this simple little list of differences and think about them. On top of my list is "age" but it's there only because it starts with an "A." The second is "color" or shade, there is intelligence, size, sex, sizes of plantations, status on plantations, attitude of owners, whether the slaves live in the valley, on a hill, east, west, north, south, have fine hair, course hair, or is tall or short. Now that you have a list of differences, I shall give you a outline of action, but before that, I shall assure you that distrust is stronger than trust and envy is stronger than adulation or admiration. The Black slaves after receiving this indoctrination shall carry on and will become self refueling and self generating for hundreds of years, maybe thousands. Don't forget you must pitch the old black male vs. the young black male, and the young black male against the old black male. You must use the dark skin slaves vs. the light skin slaves, and the light skin slaves vs. the dark skin slaves. You must use the female vs. the male. And the male vs. the female. You must also have you white servants and over- seers distrust all Blacks. But it is necessary that your slaves trust and depend on us. They must love, respect and trust only us. Gentlemen, these kits are your keys to control. Use them. Have your wives and children use them, never miss an opportunity. If used intensely for one year, the slaves themselves will remain perpetually distrustful. Thank you gentlemen."
--------------------------------------------------------------------------------
Summary
As clinicians our primary question is how do we begin to culturally detox a psyche, which has been contaminated with messages of hate, lies, omission, commissions, false image, false writing etc over 300 years?
The Osiris Group cannot over-emphasize that the focus here is not to elevated the Willie Lynches of this period, but rather to help people completely understand the process of how the psyche of African people was reconfigured by this cultural poisoning. This legacy of self-hatred and self-destruction has been passed to each new generation of African-Americans over several hundred years. Once we understand the process of self-destruction, we can begin to construct a solution to reclaiming the psyche of these damage souls.
Thursday, May 06, 2004
PT SlaveryD
"About Post Traumatic Slavery Disorder"
BY Larry Higgenbottem, The Osiris Group
As one of the authors who wrote Post Traumatic Slavery Disorder, I want to take a moment to let you know why Sekou Mims M.Ed, MSW; Omar Reid, Psy.D and I got together to write this book. After much discussion about what was working and what wasn't working among the African-American youth and adults we were counseling, we were finding patterns of behavior that we concluded were consistent with an orientation in the institution of slavery. Our primary reason for writing this book was to begin the process of bringing about a psychological healing through discussion, training and teaching. The information was too vast to put into any other form of presentation, that could be shared with the public.
This book was designed to create a new lens for our peers, client's, educators and youth workers to assess and counsel self-destructive behaviors.
After several years of working with large groups of youth and adults at the Mattahunt Community Center, Roxbury Boys and Girls Club, Department of Social Services (DSS), Department of Youth Services (DYS), Roxbury Court Clinic, Dorchester Counseling Center, Roxbury Comprehensive Methadone Clinic, the Boston Public Schools and Youth Opportunities Boston; it became clear that traditional methods of assessing behavior were inaccurate.
Youth were being misdiagnosed and universally placed in Lab Clusters, Special Education Centers and Alternative Schools where they were being systematically stigmatized, medicated and put into DSS, DYS and other containment facilities where those additional interventions also did not work.
Upon close examination we found that a large percentage of inaccurate psychosocial assessments had taken place. Two different psychological developments had occurred and they were clashing when they came together.
On the one hand, abhorrent behavior being displayed by youth (and adults) was really inappropriate cultural and social grooming. We found that ill manners and other negative behaviors displayed by youth ( and adults) had a direct origin from the acculturation of the slavery process.
The negative symptomatology (combined symptoms of a disorder) that blacks display today has its origins in the institution of slavery-which was never addressed for remediation.
On the other hand inaccurate diagnosis were continually being formulated from clinicians who were socially groomed from a Euro-Affluent acculturation. Sigmund Freud never intended what we know today as psycho-therapy to be applied to the masses. Freud's methods were designed for affluent people who were socially and culturally groomed to inter-reflect with a cognitive awareness of moods and affect.
This inaccurate diagnosis also stemmed from the institution of slavery which promoted a sense of superiority of intellect when it came to the 'white' psyche.
We (academically educated clinicians, counselors, social workers, social psychiatrists, psychologists, etc. of all colors) were being asked to take a Euro-American, suburban, middle class, experience and superimpose it on an Afro-American experience.
We published Post Traumatic Slavery Disorder because we wanted to present our material as a curriculum to body of professionals who have been working in the trenches for years with our people: who know the traditional diagnosis are not working and, who need to have an alternative lens from which to diagnose current symptomatology. We believed then, as we do now that if the elder members of the Black Social Workers connected with our assertion then these social workers would understand that there has never been a period of mourning, grief, remorsefulness or regret for the physical and psychological violence on the psyche of African people; and that this unresolved psychological trauma is still enduring. There has never been an effort to start the psychological healing. We presented Post-Traumatic Slavery Disorder before five-hundred (500) Black Social Workers in attendance at the 2002, New Mexico symposium. This group of black professionals more than validated us, they encouraged us to take our message directly to the black community so that this process of healing could begin to take place. Since then, we have presented Post-Traumatic Slavery Disorder to smaller audiences at Simmons College; Roxbury Community College; The Roxbury Action Program. In addition, we have presented Post-Traumatic Slavery Disorder before local, national and international television and national talk radio.
As we begin to start the healing process we must confront and examine the conditioning we were subjected to in the past, which is still a part of our present psyche. The Willie lynch letter a remnant of the extreme disregard of the human sanctity of the mind, spirit and body used by slave owners. It is important to understand where the disintegration of the mind, body and spirit of African-People began in order start to reconstruct the psyche of an entire people. As difficult and offensive as the language in this letter may be, I use this letter not to incite emotions, right or wrong or even good verses evil, but simply to understand from a human development perspective the degeneration process the African psyche has undergone to arrive in its current condition. The Willie Lynch letter is an excellent tool to help clinicians and the black populous as a whole begin for the first time to understand the tremendous psychological violence the psyche of our people has been subjective to. More importantly I believe it is a blue print for understanding the conditioning we were and currently are subjected to which needs to be undone to bring us toward healing. Please refer to the Willie Lynch letter.
"About Post Traumatic Slavery Disorder"
BY Larry Higgenbottem, The Osiris Group
As one of the authors who wrote Post Traumatic Slavery Disorder, I want to take a moment to let you know why Sekou Mims M.Ed, MSW; Omar Reid, Psy.D and I got together to write this book. After much discussion about what was working and what wasn't working among the African-American youth and adults we were counseling, we were finding patterns of behavior that we concluded were consistent with an orientation in the institution of slavery. Our primary reason for writing this book was to begin the process of bringing about a psychological healing through discussion, training and teaching. The information was too vast to put into any other form of presentation, that could be shared with the public.
This book was designed to create a new lens for our peers, client's, educators and youth workers to assess and counsel self-destructive behaviors.
After several years of working with large groups of youth and adults at the Mattahunt Community Center, Roxbury Boys and Girls Club, Department of Social Services (DSS), Department of Youth Services (DYS), Roxbury Court Clinic, Dorchester Counseling Center, Roxbury Comprehensive Methadone Clinic, the Boston Public Schools and Youth Opportunities Boston; it became clear that traditional methods of assessing behavior were inaccurate.
Youth were being misdiagnosed and universally placed in Lab Clusters, Special Education Centers and Alternative Schools where they were being systematically stigmatized, medicated and put into DSS, DYS and other containment facilities where those additional interventions also did not work.
Upon close examination we found that a large percentage of inaccurate psychosocial assessments had taken place. Two different psychological developments had occurred and they were clashing when they came together.
On the one hand, abhorrent behavior being displayed by youth (and adults) was really inappropriate cultural and social grooming. We found that ill manners and other negative behaviors displayed by youth ( and adults) had a direct origin from the acculturation of the slavery process.
The negative symptomatology (combined symptoms of a disorder) that blacks display today has its origins in the institution of slavery-which was never addressed for remediation.
On the other hand inaccurate diagnosis were continually being formulated from clinicians who were socially groomed from a Euro-Affluent acculturation. Sigmund Freud never intended what we know today as psycho-therapy to be applied to the masses. Freud's methods were designed for affluent people who were socially and culturally groomed to inter-reflect with a cognitive awareness of moods and affect.
This inaccurate diagnosis also stemmed from the institution of slavery which promoted a sense of superiority of intellect when it came to the 'white' psyche.
We (academically educated clinicians, counselors, social workers, social psychiatrists, psychologists, etc. of all colors) were being asked to take a Euro-American, suburban, middle class, experience and superimpose it on an Afro-American experience.
We published Post Traumatic Slavery Disorder because we wanted to present our material as a curriculum to body of professionals who have been working in the trenches for years with our people: who know the traditional diagnosis are not working and, who need to have an alternative lens from which to diagnose current symptomatology. We believed then, as we do now that if the elder members of the Black Social Workers connected with our assertion then these social workers would understand that there has never been a period of mourning, grief, remorsefulness or regret for the physical and psychological violence on the psyche of African people; and that this unresolved psychological trauma is still enduring. There has never been an effort to start the psychological healing. We presented Post-Traumatic Slavery Disorder before five-hundred (500) Black Social Workers in attendance at the 2002, New Mexico symposium. This group of black professionals more than validated us, they encouraged us to take our message directly to the black community so that this process of healing could begin to take place. Since then, we have presented Post-Traumatic Slavery Disorder to smaller audiences at Simmons College; Roxbury Community College; The Roxbury Action Program. In addition, we have presented Post-Traumatic Slavery Disorder before local, national and international television and national talk radio.
As we begin to start the healing process we must confront and examine the conditioning we were subjected to in the past, which is still a part of our present psyche. The Willie lynch letter a remnant of the extreme disregard of the human sanctity of the mind, spirit and body used by slave owners. It is important to understand where the disintegration of the mind, body and spirit of African-People began in order start to reconstruct the psyche of an entire people. As difficult and offensive as the language in this letter may be, I use this letter not to incite emotions, right or wrong or even good verses evil, but simply to understand from a human development perspective the degeneration process the African psyche has undergone to arrive in its current condition. The Willie Lynch letter is an excellent tool to help clinicians and the black populous as a whole begin for the first time to understand the tremendous psychological violence the psyche of our people has been subjective to. More importantly I believe it is a blue print for understanding the conditioning we were and currently are subjected to which needs to be undone to bring us toward healing. Please refer to the Willie Lynch letter.
