Facilitating Self Esteem Workshops for Incarcerated African American Men In Small Groups: A Literature Review

By Dr. Karl Robinson, University of Phoenix-Detroit

My work with prisons tutored me in the subculture world of Black prison life. These lessons compelled me to think more critically about leading and profound change in Black men who are incarcerated, at no cost to the government (Parrot, Clarke, 1990). The primary age groups of African American men who are incarcerated are between the ages of 15 to 24; ages where the frontal lobe of the brain is least developed most rebellious in all racial and ethnic groups according to criminologist and psychologist Score categories judges use for sentencing guidelines consist of peer relations, child abuse, substance abuse, school problems, parental guidance and a parents prior incarceration status. They are bound by law to assess the risk factor in deciding what kind of treatment program the young person will adhere to. The purpose of this literature review is to identify and summarize those theories of change which can positively impact this population resulting in deep change tactics for those Black men who live behind prison walls. Utilizing best practices in facilitating workshops for attitudinal deep change is a social justice issue and ought to be institutionalized as operating policy. Training facilitators with proper skills is key and should result in better survival skills for inmates who live in a sub culture of violence and acute emotional pain. People who are facilitators

of meaning in prison need a model that connects with both inmate and their family system (McCall, Wilmore). This self esteem model provides a step-by-step scientific approach to behavioral change. Facilitators of meaning will be able to develop structures, processes, and strategies to create and maintain effective and positive self-esteem, should lead to profound change and leadership. Those facilitation competencies would be tone, assessment, handling difficult situations and feedback, both verbal and nonverbal. What is the Self Esteem Model? The self esteem model is a step-by-step process, which consist of quieting the body so the mind makes renewed connections with the emerging self. In this sense, it is unique among models of behavioral change for incarcerated Black men. The focus of the model is on family relations with both current and deceased member who continue to impact the living choices of the inmate. People who facilitate this acute intervention need a radical model to accomplish such a task, to such a targeted group of rebellious young people. The self esteem model is designed for adult facilitator training. It is a process model. Objectives of the Facilitation Model: To enhance the facilitators and inmates overall effort to find purpose and energy for life. To identify sources of conflict in cultural relationships. To differentiate between healthy and unhealthy relations within ones family. To teach self esteem skills to marginalized Black male inmates. To demonstrate the ability to inculcate self esteem skills in ones life.

Advantages of Facilitation Model: 2

 Can assist facilitator in identifying strengths for coping with family and personal conflicts. Can improve the facilitators ability to identify sources of conflict in the family system, which is a barrier to cultural development. Can improve cultural discernment skills for both inmate and facilitator.

Cultural Identity and Deep Change Reconstructing a philosophical view of African American thinking towards self-esteem is the focus of this literature review. Cheikh Anta Diop says in his book, Civilization or Barbarism that: the essential thing for people is to rediscover the trend that connects them to their most remote ancestral past. In the face of cultural aggression of all sorts, in the face of all disintegrating factors of the outside worlds, the most efficient cultural weapon with which a people can arm itself is this feeling of historical continuity. The erasing, the destruction of the historical conscience also has been since time began part of the techniques of colonization, enslavement, and debasement of peoples (p 212). Understanding the nature of blood and DNA is helpful as we construct a new philosophical model for attitudinal change. Blood reveals historical mutations in the DNA of mitochondria, the powerhouse of cellsThe more mutations, the older the population. Mitochondria are extremely important to researchers because they are only passed by mothers to their children, allowing family trees to be constructed (Black p 37). Cultural identity is tied to ones relationship to their mother. Mothers Day is the most sacred holiday in the prison sub culture; more than Christmas or Easter. Theory of Opposites The theory of opposites, one of the oldest theories in science, can be found under other names (Diop p 314). The theory is very useful in teaching self esteem skills to Black men in small groups because inmates can identify with opposites in prison confinement. 3

Websters Dictionary defines opposites as elements that are so far apart as to be totally irreconcilable. The rubric of opposites permeates all phenomenon matter: real and imagined, biological and non-living matter. The theory, first taught at the Grand Lodge of Luxor in Egypt, undergirds all the social sciences which impact this project: race, culture, sociology, anthropology, psychology, psychiatry, and spirituality. (ben-Joachann 2006). Understanding the theory is key in effectuating inmate behavioral change. The acute emotional stress prison sub culture imposes on inmate life is real. Theories are based on patterns that are observable and immutable. According to Curran and Renzetti, a scientific theory is a set of interconnected statements or propositions that explain how two or more events or factors are related to one another. These authors divide theories into two categories: macro theories, which focus on the social structure as opposed to microtheories that focuses on small group and individual dynamics (Curran and Renzetti 2001, 57). The law of opposites first introduced by ancient Egyptians and further expanded by the pre-Socratics and Aristotle, says that for every phenomenon and energy force, there is an opposite or countervailing force (Smith). These polarities help to explain both the intent of this proposal and its subject matter: African American men who are incarcerated, and facilitators who facilitate behavioral change and growth. Theory of Opposites in Race In her book, The Isis Papers, Francis Cress Welsing says Black men in prison are part of a large dominant culture with its patterns of perception, logic, symbol formation, thought speech, action, and emotional response conducted simultaneously (Welsing 1991, 2). Dr. Welsing agreed with physicist Albert Einsteins description of theory as having

unity or wholeness. She writes that her theory of social change was based on a unified theory approach to solving the mental health problems of Black people particularly Black men. Dr. Welsings Cress-Theory of Color Confrontation lecture proposes that the clash of races we experience in the world is due to the structural psychologies of mainly two cultures in America: Black and White. It is her contention that Blacks and Whites are genetically polar opposites and this polarity is played out in world geo-politics. American society in all areas of human endeavor: sports, entertainment, law, politics, sex, war, religion, education, and economics. She contends that the White power system is engaged in a kill or be killed mentality manifested through symbols which, if not decoded by African American men in particular, will keep Blacks in mental bondage. This prison reality is full of opposites: the theme of bondage and mental freedom, to survive of not to be killed (Thurman, 1962). Dr. Welsing, a trained child psychiatrist was involved in symbolic interpretations of children and used this theory to understand the psychological polarities amongst Blacks and Whites in America. James Cone similarly notes that of all the evils that exists in society, racism is one of the most intractable, because it is so difficult to name and so easy to deny (Thurman, 1981, Cone, 2006). Dr. Asa Hilliard, an educational psychologist at Georgia State University believes that control of Blacks is systematic; following patterns which can be summarized as: (1) erasure of African historical memory, (2) suppression of the practice of African culture in school curriculum and media and (3) control the institutions that socialize Black people (Hilliard). Therefore, as Diop concluded in his scientific research, cultural connection is indeed linked to blood and DNA constructs.

This mental process is full of polarities, often given psychological names or states of consciousness derived from tragic characters of Greek mythology which too often follows patterns of inferiority: Denial of reality Perceptual distortion Delusions of grandeur Phobias in the face of difficulties Projecting blame This perceptual imbalance impacts Black men in American culture in a unique and particular way, leaving a further emotional imbalance in their homes and communities. The theory of opposites is key to facilitating self-esteem to incarcerated Black men because the process of energizing and purification is complex and labyrinthine; its tentacles crisscrossing many scientific macro and micro theories. Prison sub culture is full of microtheories of survival (Cone 1970). Both inmate and facilitator will be engaged in this crucible of limited time and opportunities for personal growth. The process of teaching in small groups can best facilitate this individuation process (Davis, Hilliard, Yung, Black, Barnes, Welsing, Thurman, James, Paris, Clarke, Diop). These macro theories are significant because they are consistent and coherent with the African American historical collective experience and how this experience continues to shape self esteem, evolve and create a people, a culture, a way of life. Teaching Black men self esteem skills is a survival tactic, not an ideological pronouncement. Understanding major psychologies and psychiatric methodologies is key in discussing the Black prison sub culture experience. We must now turn our attention to key theories in both psychology and psychiatry. 6

Theory of Opposites in Psychology and Psychiatry Psychologist Carl Rogers and Carl Jung both offer fresh insights into the dynamics of personality change. Carl Rogers concept of individuation presents the best model facilitators can use in the prison setting in the small group format. Dr. Rogers theory of individuation is based on the law of opposites. This theoretical framework is similar to that of Psychologist Carl Yung who advocated one looking at the hidden, dark or shadow side of their personalities to seek release, perspective and balance. Both Rogers and Yung used small group dynamics where ego or inner self development is reflective of this ancient fact of the living process. Carl Jung says the therapist does not have to surrender a leadership role in these small group sessions (Jung, Rogers, Singer). He contends that because therapist has been through these experiences before, they become models of strength by which the younger men can rely on for guidance (Welsing). Understanding comes through suffering (Thurman 1962, Raboteau, Smith). Carl Rogers adopted and used in his clinical small settings, a natural methodology developed and modeled on personality opposites; the ultimate goal he termed congruence. In his book, A Way of Being, Dr. Rogers describes the experience of congruence in the context of polarities: In the ordinary interactions of - marital and sex partners, between teacher and students, employer and employee, or between colleagues or friends -congruence, or genuineses, involves letting the other person know where you are emotionally. It may involve confrontation and the straightforward expression of personally owned feeling- both negative and positive. Thus congruence is a basis for living together in a climate of realness. But in certain other special situations, caring, or prizing, may turn out to be the most significant element. Such situations include nonverbal relationship between parent and infant, therapist and mute psychotic, physician and very ill patient . . . .Then, in my experience, there are other situations in which the empathic way of being has the highest priority. When the other person 7

is hurting, confused, troubled, anxious, alienated, terrified, or when he or she is doubtful of self-worth, uncertain as to identity - then understanding is called for. The gentle and sensitive companionship offered by an empathic person (who must, of course, possess the other two attitudes) provides illumination and healing. In such situations, deep understanding is, I believe, the most precious gift one can give another (Rogers 1980, 161). Dr. Rogers humanistic psychology is based on the theory of opposites which states that a pathway to personal growth may find balance in ones opposite dominant personality disposition. In this sense, both facilitator and small group setting of Black inmates must be formatted and structured carefully. Rogers client-centered approach is also known as person-centered therapy. The clue to personality transformation is in small group settings where the constant struggle to reconcile these personality dynamics can only occur between and amongst an agreement between adult and willful young men who trust the facilitator in this process interaction-- mature men who may be psychologically opposites; mentor and mentee, apprentice and Master. The theory of opposites in found in psychiatry. British surgeon and psychiatrist Dr. Kenneth McAll believes that people who suffer from deep emotional problems need supportive and loving small community for deep change to take place. His approach is not novel but his underlying theory on how the occult manifests itself in human personality speaks volumes about opposites. Dr. McAll believes that many incurable illnesses are of ancestral control and by cutting the bonds of these demonic imps and embracing a new and emerging self (McAll 1982, 5-21). What he is describing in his book is the process of change using the religious rituals called the Eucharist. Using the family tree is further evidence of his reliance on the theory of opposites. In his book, Healing the Family Tree, Dr. McCall writes:

The bondage of the living to the living is the most obvious to diagnose. The bondage of the living to the dead, whether to ancestors, to those not related, to stillborn aborted or miscarried babies, or to those once inhabited a particular place now occupied by the living, can present considerable difficulties in diagnosis. The bondage of the living to occult control is perhaps, the most dangerous evil to unravel (McAll 1982, 7). Dr. McAlls use of a family tree must be seen as an attempt to see how spiritual opposites permeate the spiritual, hidden world. Using the family tree to generate a more specific family genogram involves the use of opposites. Genograms tell a sharper personal and more current story than the family tree and its DNA roots. The difference is that genograms forces the individual to offer interpretations or feedback (even silence) as they map out their family histories. The distinction is necessary. Dr. McAlls psychiatric process depends heavily on the notion that the demonic forces stand at opposite ends, (i.e. good vs. evil); that the therapeutic process consist of reflections about family opposites. This is significant because it answers a critical question about how sacred space and prison cells can offer windows for personality change in the midst of unending noise and violence. Time spent in solitary confinement is time spent reflecting many times on the past and the future, that is to say, prison is the opposite of family warmth and touch, and this absence even more drives the psychological need of inmates to create holy space in the midst of unending prison strife. Breaking family controlling bonds is another indication that the law of opposites because developing self esteem is replete with the notion of proxy: inmates can offer intense reflections resulting in profound breakthroughs as both inmate and facilitator peel through layers negative past experiences to arrive at deeper and increasing levels of cultural bonds and positive energy. A self is not a thing but a point of view which unifies the flow of our experiences. The self is therefore an unfolding process (Quinn).

Human beings are naturally endowed with huge appetites for aggressive survival. Our patterns of behavior, especially adults, require practical face to face encounters for profound change to occur. We tighten our grips on the past and refuse to grow up. Yet our best self is always emerging. The story of the mythical hero celebrated in both ancient and popular culture represents the hero potential in all peoples the world over. The significant thing about heroes is that they all go through similar stages of change. The myth of the hero is every man woman and child who seeks to live, live well, and live better (Whitehead). Heroes are people who confront the madness of this world and confront the evildoers of this world and seem to accomplish big things. Heroes change themselves before our very eyes to meet the demands of life, overcoming resistance, embarking on dangerous journeys, leaving behind a world of certainty to take risks, to take themselves into strange lands. The hero is in all of us in varying degrees. The self esteem model offers best practices for incarcerated Black men who live in a particular violent context. Theory of Opposites in Culture, Race and Ethnicity Immanuel Wallerstein offers the best summary of the importance historical consciousness and change by Egyptologist Cheikh Ante Diop. Wallenstein writes: According to Diops theory, the ancient Egyptians, who were Negroes, are the ancestors of the Southerners. This bold hypothesis, which is not presented without supporting data, has the interesting effect of inverting Western cultural assumptions. For, Diop argues, if the ancient were Negroes, then European civilization is but a deviation of African achievement. Diop, a renowned anthropologist and historian says that there is a basic global division of peoples into two kinds: the Southerners (or Negro-Africans), and the Aryans (a category covering all Caucasians, including Semites, Mongoloids, and American Indians). Each grouping has a cultural outlook based on response to climate, the difference between them being that the Aryans have had a harsher climate. The Aryans have developed patriarchal systems characterized by the suppression of women and a propensity for war. Also associated with such societies are materialistic religion, sin and guilt, xenophobia, the tragic drama, the city-state, individualism, and 10

pessimism. Southerners, on the other hand, are matriarchal. The women are free and the people are peaceful; there is a Dionysian approach to life, religious idealism and no concept of sin. With a matriarchal society come xenophilia, the tale of a literary form, the the territorial state, social collectivism, and optimism (Cook p 3). The African Ankh, Melanin, and Conscious Energy According to Nur Ankh Amen in his book, The Ankh, European trade missions in African communities in the 16th and 17th centuries were primarily searches for the melanin rich mummified bodies of the buried tombs of African pharaohs. He suggests that the scavengers believed that to eat the bodies resulted in increased energy levels. Collectors were willing to spend fortunes to acquire these objects of antiquity, particularly those they thought possessed mysterious supernatural powers. He asserts that the pace in this period resulted in an increase interest in the occult. That many scavengers were unable to understand the complexities of ancient African cosmologies resulted in them pawning off the notion of occult wisdom and cannibalism. Melanin is a molecule which is heavily deposited, primarily to African humans, and then to other ethnic populations around the world in various degrees. Its significance remains controversial in the scientific communities; yet what escape us still is its high levels of energy and activity, specifically in African American peoples. Melanin research suggests theories about race because racial compositions were believed to yield high levels of energy and connectedness in all life-both biological and non-biological matter (Ankh, Barnes, Thurman 1975). In facilitating self esteem skills to African American men, melanin must be seen as providing hidden clues which can address acute emotional problems Black men face as they struggle for meaning in the prison sub culture. Historical consciousness is more than recitation of facts and personages; it must be a willful intent to search for those dynamic sources of personality dysfunction. This is seen as both a philosophical and psychological undertaking.

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Theories of Opposites in Psychology and Religion The dialogue between psychology and religion is relatively a modern debate. The relationship between these disciplines also sheds much light on theories of change for the population group under discussion. Major theories which impact the self esteem model are: client-centered therapy, clinical pastoral education, and script theory. Client Centered Therapy Communicating in small groups is the fundamental key in perfecting a pastoral approach to Black men. Psychologist Carl Rogers known for his work in client-centered therapy offers this insight, which sums up the questions related to this field of study: I would like, rather than talking about communication, to communicate with you at a feeling level. That is not easy. I think it is usually possible only in small groups where one feels generally accepted (Neff, Rogers 1980, 6). Clinical Pastoral Education Clinical Pastoral Education (C.P.E.) is a process-learning model where participants develop their skill level through experimentation. The self esteem model is a processlearning model alongside the one used in Clinical Pastoral Education learning. Using theology, the behavioral sciences, and face-to-face pastoral skills, the self esteem model focuses most on questions of ethics and personal behavior. Script Theory In script theory, or decision theory, the client and patient dialog as equals, not as clientpatient. Claude Steiner writes: The Im OK, youre OK, life position is the position people need to have in order to achieve their fullest potential. It is not intended to promote the notion that all of peoples actions are acceptable. The existential position Im OK, Youre Not OK is a 12

point of view about people apart from their actions and power, a point of view required in intimate, close relationships in order for emotional and social well being to be possible. Berne implies that this attitude is not only a good point of view but a true one as well. Berne looks instead for what it is that this person is exposed to in the way of social interaction and pressures which make his behavior and feelings quite adequately explainableit is external circumstances and not internal weakness that makes people into psychiatric patientstransactional analysis shifts attention away from what goes on inside of people and instead devotes its attention to what goes on between people which is very often not OK., that is, destructive and oppressive. If left alone (given adequate nurturing), people have a natural tendency to live, to take care of themselves, to be healthy and happy, to learn to get along with each other, and to respect other forms of life. If people are unhealthy, unhappy, uninterested in learning, uncooperative, selfish, or disrespectful of life, it is the result of external oppressive influences, which overpower the more basic positive life tendency that is built in to them. Even when overpowered, this tendency remains dormant, so that it is always ready to express itself when oppression lifts. Even if it not given a chance to be expressed in a persons lifetime, this human life tendency is passed on to each succeeding generation of newborns (Steiner, pp 2-3). Script theory is therefore a decision making tool by which incarcerated persons can use as an accessible model for behavioral change inside prison walls. Steiner believes that scripts can be called a decision theory rather than a disease theory of emotion disturbance. He says that people make conscious life plans in childhood or early adolescence which influence and they make predictable the rest of their lives. Persons whose lives are based on such decisions are said to have scripts. Like diseases, scripts have an onset, a course, and an outcome. Because of this similarity, life scripts are easily mistaken for diseases. However, because scripts are based on consciously willed decisions rather than morbid tissue changes, they can be revoked as readily as any other willed behavior (Steiner, p 23). The enneagram personality theory applies numbers to personality traits based on cosmological movements (Mertz, and Burchill). The word enneagram derives from the Greek word, ennea, which means 9. The spiritual topology is coherent and consistent with ancient Dogon cosmogony. Both the eneagram and Dogon cosmological system use

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numbers, however the distinction is that the Dogon saw their system as mathematical; the eneagram and others similar such as the Myers-Briggs Personality test use numbers to assess ones personality for purpose and personality type. Mathematics is the science of life while numbers only deal in numerals and quantitiesMathematics can be simply stated as putting all things in their proper perspective or natural order (Black p 2-5). Deep change consist of a total renunciation of American value system and a radical embrace of some of those African customs lost in slavery and discouraged in religious and social movements such as the Protestant Reformation in Europe (Troeltch). The hatred of women and other cultural based ideologies has devalued the Black collective consciousness and has made meaningless and trivialized our lives. Therefore we must work to restore the true meaning of religion and restore our historical consciousness (Diop p 324).

The Need for Rituals and Purification In her book, The African Medicine Wheel, Linda James contends that the practicing of rituals leads to connection with spirit that ensures the very survival of the individual as well as the community. She goes on to discuss the significance of locating ones purpose in life by allowing our ancestors to help guide us. The African medicine wheel is a tool inmates can use to unlock their hidden potential even as they do time. Using Dogon cosmology, James describes 6 essential domains found in our personalities at birth: fire, water, earth, mineral and nature. Fire is the element of origin. Water is the element that reconciles and quiets that which is the crisis of combustion. Earth symbolizes the mother, home nourishment, support, comforts, empowerment, and being grounded, centered, and rooted (James p 71). Mineral personality people are persons concerned with the storage 14

of memory. In humans, memory comes from the bones, not the brain. People who are born under Nature represent the principle of change or transformation (James). Nature also represents mutation, adjustability, flexibility, cyclicity, life and death, magic and the mystic. Like mineral, nature is a library of knowledge. All things considered, a new social approach for inmates is in dire need of deep attitudinal change in communities of color. This new social change model for prisoners must be systematic, speaking about genetics, reflecting on personal loss, abandonments, separation and future renewal. Routine behavior must change into intentional rituals. James believes that people need different kinds of rituals which cohere to whatever their personality type is and the balance needed to attain purpose. Fire rituals are done when it is necessary to renew connection with the ancestors. Water rituals are done when one needs to grieve, reconcile, or gain inner peace. Earth rituals are done when one needs to focus and gain a sense of home or community. Mineral rituals are done when there has been a breakdown in communication in relationships, when there is a need for one to express his or her feelings or when one needs to tap into ones memory. Nature rituals are done when one is experiencing unbalance with the other elements, or when one is having difficulties in transitional times, changing, or adapting to new situations. As a result, nature rituals force us to drop the masks, be real, and express who we really are. In summary, the self esteem model seeks to pull together ancient truths about ontology, medicine, sociology and other social and physical science facts to which impact the pandemic incarceration rate amongst African American in American society. Training adult facilitators in reaching and addressing this systemic problem requires a radical change in our national focus and collective will. The unique thing about the self esteem model is 15

its low cost for implementation. It can impact world markets as this population group are released emotionally and better equipped to tackle other societal issues which plague Blacks and other population groups and economies around the world. This is its value to emerging economies as the world resets itself to meet the material demands of people around the globe. I call on President Barak Obama to look closely at this proposal and assess the value it will give to hundreds of persons who can be set free by simple methods of intervention. This is a modest proposal. Tomorrows work begins today (Clarke 1990).

Works Cited. Amen, Nur Ankh. 1993. The Ankh. New York: Nur Ankh Amen Co. Barnes, Carol. 1988. Melanin: The Chemical Key To Black Greatness. Houston: C.B. Publishers. Black, Pen. 2009. Gods, Earths and 85ers. New York: Tru Life Publishing Budge, E.A. Willis. 1967. The Egyptian book of the dead. New York: Dover Publications. 16

Cone, James. 1970. A Black theology of Liberation. Philadelphia: J.B. Lippincott Company _____ . 2006. Christianity Today. N.d. Clarke, John Henrik. Christianity Before Christ (presentation, Clinton Correctional Facility, Dannemora, New York, February 24, 1990). Davis, Woody, Organizing for Spiritual Renewal (class notes, Ashland Theological) Seminary, Ashland, OH, May 3, 2004). Diop. Cheikh Ante. 1974. The African Origin of Civilization: Myth or Reality. Westport: 1981. ____. 1981. Civilization or barbarism. New York: Lawrence Hill Books Hilliard, Asa. The Infusion of African Content into the Curriculum of Public Schools (presentation, Wayne State University, 1993, Detroit MI) James, Linda. 2009. The African medicine wheel. Michigan: Hobbs Publishing Jung, Carl. Carl Jung (class notes taken at Colgate Rochester Divinity School, Rochester, New York, 1985). McAll, Kenneth. 1982. Healing the Family Tree. London: Sheldon Press. Neff, David. 2006.Small Is Huge. Christianity Today, Vol.5, 72-75. Paris, Peter. 1995. The Spirituality of African Peoples. Minneapolis: Fortress Press. Parrot, Richard. 2003. Leading Profound Change (Class notes, Ashland Theological Seminary, November 2, 2003, Ashland, OH). Quinn, Robert E. 1996. Deep Change: Discovering the leader within. San Francisco: Josey-Bass. Reiner, Jeffrey. 1979. The Rich Get Richer and the Poorer Get Prison. New York: John Wiley and Sons. Rogers, Carl. 1980. A way of being. New York: Houghton Mifflin Company. Raboteau, Albert. J. 1978. Slave Religion: The Invisible Institution in the Antebellum South. New York: Oxford University Pres

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Singer, June. 1972. Boundaries of the soul: The practice of Jungian psychology. New York: Doubleday. Smith, Kenneth. Christian Ethics and Social Policy (class notes, Colgate Rochester Divinity School), Rochester, New York, 1985 Steiner, Claude. 1974. Scripts People Live By. New York: Grove Press, Inc. Thurman, Howard. 1962. Temptations of Jesus. Virginia: Friends United Press Thurman, Howard. N.d. Jesus and the Disinherited. Virginia: Friends United Press Thurman, Howard. 1975. Deep River and The Negro Spiritual Speaks of Life and Death. Richmond Virginia: Friends United Press. ______. 1981. An interview with Howard Thurman and Ronald Eyre. Theology Today Vol 38 no 2, p 208. Troeltsch, Ernst. 1912. Protestantism and Progress. Boston: Beacon Hill Welsing, Frances-Cress. 1990. The Isis papers. Chicago: Third World Press.

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