[I yam deeply grateful for sages like Sobonfu Some, honourable teachers who share ukweli na wisdom en spread upendo, hope and positivity in abundance. Give thanks for de continued guidance en protecshun of wahenga we know, those we don’t know, en those that know us deeper than we know ourselves. Check dis map to mlangos of sankofa! ]

….The words gay en lesbian do not exist in de village, but there is de word gatekeeper. Gatekeepers are people who live a life at the edge between two worlds – de world of de village en de world of de spirit. Though they do not marry in this world, they say have partners in other dimensions.

What they do, they don’t like to communicate to anyone. It is their right to keep it to themselves. Everybody in de village respects that because without gatekeepers, there is no access to other worlds. Most people in de West define themselves en others by sexual orientation. This way of looking at gatekeepers will kill de spirit of de gatekeeper. Gatekeepers in dis village are able to do their job simply because of strong spiritual connecshun, en also their ability to direct their sexual energy not to other people but to spirit.

The gatekeepers stand on de threshold of de gender lines. jenda bendas. They are mediators

among genders. They make sure there is peace en balance between women en men. If the two genders are in conflict en de whole village is caught in it, de gatekeepers are the ones to bring peace. Gatekeepers do not take sides. They simply act as “the sword of truth en integrity.”

There are many gates that link a kijiji to other dunias. The only people who haves access to all these gates are de gatekeepers. I should mention here that there are two different kinds of gatekeepers.

The first group has de ability to guard a limited number of gates to de other world, specifically, those that correspond to de Dagara cosmology – wota, earth, fiya, mineral en nature – because they vibrate de energies of those gates.

The second group of gatekeepers, which is our focus here, has de responsibility of overseeing all de gates. They are in contact not only with de elemental gates but also with many others. They have one foot in all de other dunias en de other foot here. This is why the vibration of their body is totally different from others. They also have access to other-dimensional entities such as de kontombile, small beings who are very magical en knowledgeable. They are known as leprechauns in de Irish tradition.

Now, what would happen if you’re dealing with a culture that doesn’t care about these gateways? What happens is that a gay/lesbian/two-spirit person cannot do their job. Gatekeepers are left unable to accomplish their purpose. This is one of de most distinguishing factors about ‘gays/shogas’ in de village. Now, as to their sexual orientation, nobody cares about this question; they care only about their performance as gatekeepers. I figure if they want people in de village to know about their sexuality, they will share it with them.

I once heard that one of de reasons why gatekeepers are able to open gates to other dimensions is in the way they use their sexual energy. Their ability to focus their sexual energy in a particular way allows

them to open en close different gates…

In de kijiji, they/we are not seen as de other. They/we are not forced to create a separate community in order to survive. People do not put a negative label on them; they are regarded no differently than any other pikin of de village. they are born gatekeepers, with specific purposes, and are encouraged to fulfill the role they’re born to in de interests of de community…..

In de kijiji homosexuality is seen very differently than it is seen in de West, in part because all sexuality is spiritually based. Taken away from its spiritual context, it becomes a source of controversy en can be exploited. In de kijiji, you would neva see gatekeepers,

or anybody for that matter, displaying their sexuality or commenting on de sexuality of  others.

Gatekeepers hold de keys to other dimensions. They maintain a certain alignment between de spirit world en de world of de kijiji. Without them, da gates to de other dunia would be shut.

On de other side of these gates lies de spirit dunia or other dimensions. Gatekeepers are in constant communication with beings who live there, who have de ability to teach us how to deal with ritual. And gatekeepers have de capacity to take other people to those places.

A gatekeeper’s or librarian’s knowledge is different from de knowledge of mentors en elders. This is because elders do not necessarily have access to all de gateways. De gatekeepers, on de other hand, have access to all de dimensions. They can open any gate. Although their knowledge is very broad, elders will call upon gatekeepers to help them open a particular gate or help them betta understand what de spirit world is about…..

I have seen people in de West who have lost their identity trying to usurp de role of gatekeeper once they learn about de powah! it involves. They do this for their own benefit, without really knowing wot it means to be a true gatekeeper. Being a false gatekeeper is not helpful to anyone. It can only be harmful to de usurper.

These people need to overstand that in de kijiji a person doesn’t become a gatekeeper out of a desire for powah or even because of sexual orientation. No. Gatekeeping is part of one’s lifepurpose, announced before birth en developed through rigorous initiatory training to ensure that de powah is not misused. A gatekeeper is responsible for a whole village, a whole tribe. Gatekeeping is not a game……

For those who are interested in spirited intimacy, listen more to de ancestors, to de spirit, to de trees, to de animals. Focus on ritual. Listen to all those forces that come en speak to us that we usually ignore….I want to thank every reader for taking time to commune with de sacred. This is not a trivial subject; therefore it cannot be exhausted in (an excerpt of) a small book. Your response to

dis blog post, to de call of its subject, is proof that you feel deeply de crisis in which intimacy has been thrown en de necessity of bringing it to a radical healing.

Barka (au Asante au Ese) that means thank you.

[remixed from The Spirit of Intimacy:  Ancient African Teachings in The Ways of Relationships by Sobonfu Some]