Abstract
Comic book characters (CBCs) provide an escapism from reality while still confronting real issues. However, for Black, Indigenous, and people of color (BIPOC) there is a lack of characters that look, talk, and think like them. Black Panther is an example of a character more inclusive of BIPOC populations, especially Black males. What differentiates Black Panther is the CBC can be a metaphor for issues Black males face, such as racism/discrimination. The superhero has several positive attributes, such as a strong sense of self, dignity, and strength/resiliency. Furthermore, one of the more appealing cultural aspects of Black Panther is he must undergo several rites of passages to claim his inheritance. Rites of passages are gaining recognition as a culturally responsive group method to use with Black males in school settings. Thus, a rites of passages counseling group centered on the attributes of Black Panther can offer a contemporary, school-based counseling intervention.
Comic book culture is a critical component of society today, with movies based on superheroes generating billions of dollars (Hughes, 2018). Furthermore, comic book characters (CBCs) can provide people with role models that may provide inspiration and motivation for them to attain more success (Dogan et al., 2022). While cinema has taken several strides to increase representation, there remains a dearth of characters that are not white (Bailey & Davis, 2018). Black Panther is an example of a character more inclusive/representative of Black, Indigenous, and people of color (BIPOC). This superhero regularly encounters impediments, but transcends it through strong community ties, friendship, and capabilities. His trials and tribulations mirror issues commonly encountered by BIPOC populations, such as racism and discrimination (Bucciferro, 2021).
Black Panther, however, is far from perfect, and faces personal issues such as fear, doubt, and excessive pride. That said, he still manages to persevere and improve while battling his internal limitations. Further, an interesting cultural component of Black Panther is that he must undergo rites of passages to claim his birthright. Rites of passages are gaining distinction as a culturally responsive tool to use with Black males (Lateef et al., 2022; Williams et al., 2023). Integrating the two (Black Panther and rites of passages) into a therapeutic school-based counseling group can be an innovative, contemporary intervention. This type of novelty does indicate potential with Black males (Moore et al., 2021). The promise of this group is that it can potentially promote resiliency, while improving academic and social-emotional development.
To better illustrate how the integration of group counseling with Black Panther and rites of passages could potentially look in schools, the remainder of this article has four components. First, is a brief historical overview of comics’ impact on society, including political, social, and racial overtones. This section will also highlight the cultural significance of Black Panther. Second is a description/operational definition of rites of passages, as the moniker has undergone several iterations over the years. Third are the gaps in research on appropriate school interventions for Black males, and how culturally responsive group counseling can fill this need. Enclosed within this segment are group processes, including recruitment, screening, selection, facilitator characteristics, school counselors’ role, and sessions. Fourth, the article ends with limitations and implications for school counselors.
Brief Historical Overview of Comics on Society
While sometimes thought of as for children, CBCs provide an outlet and escapism from reality while still confronting real issues and concerns (Nama, 2009). However, as mentioned beforehand, for BIPOC populaces there is a lack of representation of characters that look, talk, and think like them (Dogan et al., 2022). Since the creation of the US comic book industry in the 1930s, while slow, there has been an increase in racial representation (Van Vleet et al., 2023). That said, even when included, depictions of Black CBCs had a long history of distorted stereotypes, as illustrated by their names and origins. Racially charged monikers such as Dr. Voodoo, Black Lightning, coupled with histories mired in drugs, gangs, and crime was the norm. A further issue, mirroring the idea of critical mass, if a Black CBC did exist, they had to be representative of an entire culture (Van Vleet et al., 2023). Originating from physics, critical mass entails having an adequate representation of people, normally from an underrepresented population (Maes et al., 2021). The concept involves reaching a number in which people have the perception of being individuals as opposed to spokespersons for their race. This limitation restricts popularity and relegates the CBC to a grossly inaccurate caricature (Overstreet, 2019).
Even taking these impediments into consideration, CBC’s, regardless of a person’s age, ethnicity, or race, have a deep impact on society and culture (Bailey & Davis, 2018; Nama, 2009). Positive examples are CBC portrayals that allow for expression of a lived experience that does not normally have exposure within society (Overstreet, 2019). Through a fantastical image, CBCs display an idealized version of a person, if no limits (real or imagined) existed (Bucciferro, 2021). A negative example of this effect are instances such as Comicsgate, in which racially motivated bigots led an on-line hate campaign against comic racial and gender diversity (Earle, 2020). In their indefensible stance, this semi-organized group advocated against adding more diverse CBCs, and took the dismantling of historical stereotypical tropes personally. According to Nama (2009), due to self-induced limited interactions and exposure, many white male comic book readers perceive BIPOC persons through the restricted lens of fiction. The resistance to change may predicate on an unwillingness to modify their existing attitudes towards BIPOC CBCs, as they are more comfortable with status quo caricatures (Nama, 2009; Van Vleet et al., 2023) Thus, while oftentimes thought of as for youth, CBCs may influence people at younger ages, but the impacts appear to be long-lasting (Dogan et al., 2022).
Cultural Significance of Black Panther
Black Panther is an example of a character that is more inclusive of BIPOC populations, especially Black males. What differentiates Black Panther is that the CBC can be a metaphor for issues some Black males face, such as when people harbor an unsubstantiated fear of them due to their mere presence (Fletcher Jr., 2023). Juxtaposed with this negative aspect, the superhero has several positive attributes, such as a strong sense of self, dignity, strength, resiliency, and perseverance. As indicated by the financial success of the movie Black Panther and its sequel, Black Panther: Wakanda Forever ($1.34 billion and $859 million respectively) this CBC has a strong cultural impact on people, specifically Black populations (Bucciferro, 2021; Eckhardt, 2018). Even without the titular hero in the sequel, just the name alone coupled with anticipation for the future of the CBC had people enthralled (Dogan, et al., 2022). Black Panther represents a paradigm shift in the perception of Black CBCs. Specifically, Black Panther originates from an uninvaded country in Africa that shielded itself from Western colonization (Eckhardt, 2018). Breaking the tropes of Africa and Black people, Black Panther is a regal CBC, whose legacy emanates from a long line of royalty from the most technological advanced country in the world. Coupled with the preceding, he is also intellectually gifted, and possess superhuman traits and skills (Nama, 2009). Juxtaposed against previous CBCs with a sordid history of poverty, crime, and self-inflicted problems, Black Panther is a novel/positive characterization of Black males (Dogan et al., 2022).
The influence/impact of Black Panther (especially in recent years) is significant for young Black males (Bailey & Davis, 2018). As indicated beforehand, this populace now has a mainstream hero that looks like them (Bucciferro, 2021; Dogan et al., 2022; Nama, 2009). While biologically there are no distinctions between people, as humans share approximately 99.9% of genes (National Institute of Health, 2017), socially, however, there are distinct differences, especially therapeutically (Raheem & Hart, 2019). Due to historical factors impacting current socio-political movements (i.e., anti-diversity), counseling interventions must, as a bare minimum, take these issues into consideration (Hines et al., 2020; Moore et al., 2021).
A primary example of yesteryear and current events intersecting is the abolition of slavery with the introduction of the 13th Amendment. Even with the ratification of the law, the next 100 years Jim Crow rules sustained an aura of psychological oppression for Black people. While some argue these past events are not relevant in modern society (Owens, 2019), a more robust intellectual stance indicates otherwise (Burt et al., 2023; Ford et al., 2023; Williams et al., 2023). So called “Black codes” (laws created to curtail Black freedom and autonomy) coupled with Jim Crow led to institutionalized racism which is prevalent today (Raheem & Hart, 2019). In school settings systemic racism manifests in policies dictating which students are in advancement placement (AP) classes (Hines et al., 2020). A salient example of how discrimination manifests in AP policies is from Ford et al. (2023) who assert: Black boys are consistently denied access to classes for advanced learners, but frequently misplaced in SPED [special education]. We contend that representation inequities exist because of educators’ deficit thinking, followed by Black boys’ performance on traditional [culturally biased] intelligence tests. Referrals and these tests operate as gatekeepers for Black male students. (p. 9)
These implicitly biased policies have led to a deterioration in educational attainment for many Black boys (Fletcher Jr., 2023; Hines et al., 2020). Thus, the biological integrates with social and cultural factors, impacting behavior, perceptions, and wellbeing (Burt et al., 2023).
Black Panther stands as a stark rebuttal to these historical and stereotypical notions (Nama, 2009). Not only is the name historically synonymous with Black power and resistance, the character is unapologetically critical towards stereotypes. When facing adversity, he relies on his skills, expertise, intellect, and vast array of resources and family to emerge victorious (Eckhardt, 2018). Black Panther places his honor, integrity, and discipline above all, as his regal demeanor stems from an unwavering belief in himself and his legacy. He understands that due to racism, some people may fear him. Yet, even with that impediment, he continues to strive and become better, regardless of discriminatory barriers. This type of positive mindset lends to young Black males not only an identification of someone who looks like them, but can potentially stimulate their imagination as they emulate the CBC (Bailey & Davis, 2018). What makes him even more appealing is that to hold the mantle of Black Panther, he must successfully undergo and triumph over a series of tests (rites of passage).
Rites of Passages
While somewhat dismissed in modern society, rites of passages have a long history in humankind, as this trial by fire marked the ending of one story and the beginning of another (Lateef et al., 2022). Most importantly for Black populations (i.e., young males), having an Africana-centered ritual that embodies central tendencies of Blackness is paramount (Myers et al., 2022). Particularly for men, having a rite of passage is more helpful when focusing on: (a) Order and balance (mind, body, and soul); (b) Reciprocity; (c) Communalism; (d) Respect for those who came before you; and (e) Spirituality (Lateef et al., 2022; Williams et al., 2023). While this list is not exhaustive, these main points are the critical components an Africana rite of passages should encompass (Myers, 1993). Before proceeding however, a word of caution needs mentioning. The idea of a rites of passage demarcating a particular chapter in one’s life has had several iterations over the years. Originally, the term emerged in the early 20th century, credited to a French anthropologist (van Gennep, 1909/2019). This definition was a somewhat limited one, in which the meaning became associated with any ritual that marked a substantial shift in a person’s status quo. Marriage, birth of a child, or the onset of adolescence could be a rite of passage (van Gennep, 1909/2019).
For the purposes of this article, a rite of passage requires a more refined, culturally responsive definition. With the focus being on an Africana rite of passage, any delineation must incorporate specific tenets germane to the culture. To better illustrate what this cultural initiation could delimit, Myers (1993) offers the following depiction: “Central to the traditional African worldview is the conception that everything is a unified, interdependent, and integrated whole…connected with ancestors, the unborn, nature, and community” (p. 47). Thus, an African rite of passages is not antagonistic, or fragmented (i.e., fighting internally against oneself). On the contrary, it is a natural, uninhibited, free-flowing process (Myers, 1993; Williams et al., 2023). This does not mean, however, the procedure is void of impediments or difficulties. Conversely, the process can be extremely daunting as people are not accustomed to operating optimally (i.e., being at peace with oneself and not fragmented) (Myers et al., 2022). A suboptimal view, one in which a negative mindset is paramount and there is always something awry is oftentimes the norm in Western civilization (Burt, 2020; Myers et al., 2022). This problem becomes exacerbated when considering historical prejudice, systemic racism, and discrimination. For example, a person experiencing these factors may become disillusioned and tend to blame oneself instead of noticing contextual considerations. In essence, the person becomes a shattered/fragmented, or suboptimal version of themselves (Myers, 1993). Fragmentation occurs due to the person not having a clear depiction of who they are as a person. Thus, an Africana-centered rites would need to incorporate people as an integrated whole, instead of broken/divided (Myers, 1993; Williams et al., 2023).
An Africana rite of passage is a method in which participants proceed through experiential phases or stages that emphasize African/Black history, family background, and genealogy. Additionally, participants co-create/create and develop manhood traditions, rituals, roles, spirituality, and leadership responsibilities (Washington et al., 2017; West-Olatunji et al., 2008). Included within this process are positive racial self-awareness and self-efficacy strategies, principles, ideas, and verbiage (i.e., language) critical to an Africana perspective (Hines et al., 2020; Moore et al., 2021). It does need noting that while we focused on Black boys, a rite of passage can include any number of racial groups. With the recent emphasis on culturally affirming methods (Johnson et al., 2022), this method and similar iterations are gaining popularity as a worthwhile intervention to utilize and empower BIPOC populations (Lateef et al., 2022; Williams et al., 2023).
Gaps in Research on Black Males
Even after the onset of COVID-19 and the death of George Floyd highlighted racial disparities and systemic discrimination, very little change occurred in school settings (Ford et al., 2023; Hines et al., 2020). In fact, Black students from primary, secondary, and even higher education (college) continue to encounter immense racism and discrimination (Fletcher Jr., 2023; Moore et al., 2021). Due to these factors, many Black male students perceive the school environment as unsafe, overly critical, and unwelcoming (Hines et al., 2020; Moore et al., 2021). According to Ford et al. (2023), “It is common knowledge that Black students, particularly boys, have suffered the brunt of racial and educational inequities” (p. 2). While systemic racism is obviously an underlying factor, other issues are also prevalent, such as missed opportunities that could potentially enhance the academic potential of Black boys (Fletcher Jr., 2023). While it was difficult to experience and endure, a hopeful outcome of George Floyd’s unnecessary death was that systemic change could occur (Burt et al., 2023; Edwin & Daniels, 2022). In some professions, this phenomenon occurred with organizations self-examining and admitting their role in institutional racism. Unfortunately, this positive mass upheaval has not occurred in scholastic settings (Johnson et al., 2022).
The current problem is a lack of viable culturally responsive interventions available for school counselors to implement with Black youth (Edwin & Daniels, 2022). Exacerbating this issue is the fact that Black males are less likely to receive school counseling services than their peers. This can, unfortunately, negatively affect their academic future (Hines et al., 2020). To better serve their clients, school counselors must create, develop, and implement more empowering anti-racist and socially-just interventions (Hines et al., 2020). A school-based group counseling intervention centered on Black Panther and rite of passages can become a robust, therapeutic intervention. With the emphasis on racial restoration, school counselors must meet the clients where they are not only developmentally but culturally (Ermis-Demirtas et al., 2022; Johnson et al., 2022). Due to systemic racism, utilizing this type of culturally-sustaining/responsive group can be a viable method for school counselors.
School Counselor’s Role
In PK-12 settings, school counselors are in a unique position to be a first line of defense to buffer against students experiencing racism and bigotry (Ermis-Demirtas et al., 2022; Johnson et al., 2022). With the distinctive skill sets learned through intense academic and experiential training, school counselors can be change agents who spearhead systemic transformation (Bryan et al., 2017). When school counselors integrate their proficiencies with powerful curative modalities such as culturally affirmative counseling, strong therapeutic change can emerge (Hines et al., 2020). Although school counselors possess a tremendous capacity to be leaders in cultivating systemic change, barriers sometime emerge that stifle this potential (Edwin & Daniels, 2022; Moore et al., 2021). For example, some school counselors have trepidation and hesitate when broaching racial equity issues (Day-Vines et al., 2022). Aggravating the situation are current laws in various states that severely limit racial discourse (ACA, 2023). Before proceeding, however, a caveat needs mentioning. School counselors need to demonstrate resistance to legislation that severely hampers or curtails racial discussions, especially in therapeutic settings (Ford et al., 2023). Within ethical and legal boundaries, school counselors should continue to push back at efforts that limit conversations pertaining to race and ethnicity (Fletcher, 2023).
Even with these impediments, if school counselors do have the necessary resources, they can be strong advocates for students when providing services (Bryan et al., 2017). What is lacking is merely the necessary tools to move forward. Thus, it is essential to have culturally responsive interventions counselors can incorporate into schools (Bryan et al., 2017; Day-Vines et al., 2022). Group counseling, with a focus on social-emotional learning, can be this culturally affirming modality if adapted correctly (Hines et al., 2020).
Significance of Culturally Responsive Group Counseling
To reiterate, the purpose of this article is to incorporate the ideas of Black Panther and rites of passages into a group modality that school counselors can use with Black male students. Mirroring Africana thought, to claim his birthright, the CBC Black Panther must undergo several rites of passages. While it is impossible to generalize appropriate counseling interventions for entire races/ethnicities, rites of passages have steadily gained attention the last decade (Lateef et al., 2022). When utilized with Black males in a group-centered mentoring capacity, the effectiveness appears to become even stronger (Butler et al., 2013; Washington et al., 2017). Within school cultures, some of the most salient drawbacks for Black male students is the lack of a safe place, normality, acceptance, and adult educators who look like them (Fletcher Jr., 2023; Ford et al., 2023; West-Olatunji et al., 2008). As more organizations and schools acknowledge the sordid history and impact of systemic racism, taking necessary action to circumvent these issues is becoming paramount (Moore et al., 2021).
Moreover, when taking into consideration restrictive state laws, school counselors and other professionals have an obligation to protect clients (ACA, 2023; ASCA, 2022; Burt et al., 2023). Thus, a rites of passages counseling group centered on attributes of Black Panther does offer school counselors a contemporary, culturally-affirming, research-supported intervention (Bailey & Davis, 2018; Bucciferro, 2021; Raheem & Hart, 2019). The hope is this group can promote Black males’ resiliency, and improve overall wellbeing as they navigate issues encountered in their lives. Towards ensuring, as much as possible, school counselors implement this group with fidelity, the following section details group processes (recruitment, screening, selection) and facilitator characteristics.
Group Processes
Recruitment, Screening, and Selection
The recruitment, screening, and selection procedures are foundational components of the counseling process and serve a critical importance to the successfulness of the group (Gladding, 2020). The culture of the school will likely influence how a facilitator implements these three factors (Burt, 2020; Hines et al., 2020). For example, school settings normally consist of a strict hierarchy and must pass through various levels (principal, vice-principal, teachers) before proceeding forward (Burt, 2014). School-based groups also need to consider the image the group portrays to teachers and parents as both may want to avoid promoting a group that appears controversial. In today’s politically charged atmosphere, parents have a major influence on the acceptance and adoption of educational curriculum (Robinson, 2022). Especially in states that limit racial discourse, a group focusing solely on Black males could be unfairly scrutinized, regardless of potential benefits. Thus, any recruitment measures would need to take these nuances into consideration when advertising. Potential impediments notwithstanding, a facilitator (i.e., school counselor) can use a myriad of different techniques, such as word of mouth, flyers, parent/caregiver e-mails, or internet social media posts. Each has specific pros and cons, especially considering the nature of the group (a Black Panther rites of passages group). The following paragraph will elaborate on each one with more detail.
Advertising word of mouth can be the least intrusive of the three methods, considering the school counselor/facilitator can choose whom to speak with, and explain any misconceptions. Proceeding in this manner is critically important in some schools to circumvent needless problems stemming from the nature of the group. As stated previously, many states have passed laws such as the Stop Woke Act, which purpose is to prevent the imposing of unwanted ideology. That said, some opponents deem it is an overreach and an attempt to curb racial discourse (Robinson, 2022). Thus, it may be beneficial to directly interact with people and give an accurate description. Being able to explain what the group entails, its benefits, and overall purpose to a targeted audience may be a way to avoid unnecessary complications that might arise (Hines et al., 2020). The major cons of this method are that it is very time-consuming and limits the potential number of participants (Burt, 2020). Due to this constraint, not all school counselors/facilitators will have the luxury to implement this strategy.
Flyers are also a good strategy to utilize in that a person can disseminate it to many people (Burt, 2014; Gladding, 2020). Directly contrasting word of mouth, this method has a much broader application, and can increase the sheer amount of possible participants. If placed in locations (virtually or physically) where targeted populations are, it can be a powerful method to recruit. The cons are that flyers take time to craft, develop, and fine-tune. Moreover, when they need to be in a physical copy, this takes additional money and resources. With limited school budgets and time constraints, school counselors need to be cognizant of these drawbacks. The last method of the internet has similar pros and cons of flyers. When using both flyers and/or the internet/social media, anyone may access it, which exponentially expands the group’s exposure. This can be a double-edge sword as it not only increases the targeted population, but others whom may take issue with the group. Not to be repetitive, but in schools today counselors need to understand the political landscape. Advertising too broadly may have unintended consequences that school counselors should avoid, such as attracting the attention of people who simply just want to curtail racial dialogue.
Screening is the next crucial step in the group process. One major factor is the potential participants need to be Black/African American males. Due to research indicating the mass appeal of CBCs, school counselors can facilitate this group with all age ranges (K-12) (Dogan et al., 2022). That said, the approach we present may be more appropriate with middle and high school students (Burt, 2020; Gladding, 2020). In these populations, it is imperative to emphasize how the group can positively improve masculinity through exploring their ideas on how society views them as males, coupled with how they perceive themselves (Butler et al., 2013; West-Olatunji, et al., 2008).
The selection process entails more elaboration as school counselors need to determine the most appropriate participants for the group (Gladding, 2020). While the emphasis is on Black males, that cannot be the sole attribute. Participants need to be open to expressing oneself, exploring what it is to be a male, and above all, have parental/guardian consent. The readiness to accept and partake in an Africana-centered group is also vastly important. According to Washington et al. (2017), many U.S. Blacks have distorted views of Africa, as much of how they perceive the continent is through a White lens. The significant accomplishments that emerged from the various nations normally do not receive accolades, as U.S. history generally depicts Africa through a deficit outlook (Myers et al., 2022). This is where Black Panther had an impact, as it was able to modify the perspective of many Blacks and depicted the continent as a bastion of strength, beauty, and elegance (Eckhardt, 2018). Succinctly stated, the CBC and movie contrasted the deficit narrative normally associated with Africa and highlighted the strengths (Bucciferro, 2021). To be a participant, the school counselor will have to gauge students’ openness to this novel perspective and group.
Facilitator Characteristics
Although it is immensely difficult to identify the various number of characteristics a school counselor should have who facilitates this group, there are some that need addressing. Having self-confidence, energetic enthusiasm, creativity, honesty, ability to understand negative emotions, risk taking, and multicultural responsivity/humbleness are some of the most critical (Burt, 2014, 2020; Gladding, 2020; Hines et al., 2020; Moore et al., 2021; Williams et al., 2023). School counselors need to understand the historical significance of systemic racism in the U.S., but must not think it is the only factor dominant in participants lives (Day-Vines et al., 2022). There are many features of Black males’ lives (i.e., intersectionality), and attempting to reduce them to a single element is problematic and demeaning (Burt et al., 2023). Many well-intentioned school counselors attempt to be culturally competent, but instead come across as pandering, or insincere (Bryan et al., 2017). To curtail these issues, school counselors must be open to taking risks, and being wrong (Moore et al., 2021; Gladding, 2020). When they are incorrect, instead of attempting to cover up, being honest and acknowledging the mistake is important to gain participants’ trust (Burt et al., 2023).
Group Sessions
Sessions One and Two
While there is large variation in regards to resources allocated for socio-emotional interventions, most institutions restrict school counselor and students’ time to scholastic pursuits (Burt, 2020). Due to these limitations, any therapeutic modality must be brief in nature (Gladding, 2020). In schools, a normal duration for counseling groups is six to ten sessions, with a happy medium at eight (Burt, 2014). Length of sessions can vary from 45 to 60 minutes, depending on members’ ages. With these above considerations in mind, the first session must be one that moves quickly, with an emphasis on building trust and cohesion. During this initial session, the school counselor discusses the goals of the group, introduces the members to one another, and to the concepts of Black Panther and rites of passages. A simple exercise that encompasses all three of these factors is rite to know your African Heritage. In this activity, members break into dyads and form a timu, which means team in Swahili. Swahili is a dialect spoken in numerous African countries, and serves as a common dialect. The timu then receives instructions to discuss what they know about rites of passages, and any connections they can make to Black Panther. Even if they do not detail much, it is beneficial for members to begin dialogues with one another. Once completed, the group reforms and explains to others what they discussed. The school counselor facilitates this information, and guides them with facts and truths on what they were correct on, and what was not completely accurate. Facilitating this session requires patience, however (Burt, 2014). Members may act silly or non-compliant due to nervousness.
The second session builds upon the first by having members identify what the initial group was like for them. For example, if they felt uneasy, nervous, or scared. This is crucial, as many Black males may be hesitant to display fear or uncertainty of the unknown amongst peers (Butler et al., 2013). To avoid this concern, the school counselor can juxtapose the trials (rites) Black Panther must undergo to claim his legacy. This is a segue to the topic of this session which is the rite to be a man. The school counselor can explain that feeling uneasy is a part of the process, and that there does not have to be shame as a male in admitting uncertainty. The facilitation can go deeper by having members think of times they were unsure, and how they perceived, and dealt with that uncertainty. A school counselor can then discuss how rites of passages are meant to expose where a person needs to improve, as this is part of the healing process to become stronger emotionally, mentally, and spiritually. Thus, it is okay to have reservations. Being able to express it, and not lie to oneself is part of the progression to become more whole, which is integral in Africana perspectives (Myers, 1993; Myers et al., 2022).
Sessions Three and Four
The third session begins with a follow-up from the previous one. Any questions, concerns, or ideas members have the school counselor can facilitate with the entire group. After this introductory period, the topic of this session can commence. Akin to the previous two, the third session’s focus is the rite to family. Connecting to Black Panther, the school counselor emphasizes the CBC does possess great individual merits. Yet, he frequently encounters circumstances that are beyond his current limits. These seemingly insurmountable situations make him rely on family to triumph over the conditions. Relying on and understanding the power of family, community, and social ties is also a critical foundation of Africana outlooks (Myers et al., 2022). The school counselor’s facilitation during this period is crucial, as the idea of vulnerability can be a sensitive topic not just for Black boys, but males in general (Fletcher Jr., 2023; West-Olatunji et al., 2008; Williams et al., 2023).
To broach this topic carefully, the school counselor must understand the cultural phenomenon of cool prose. Succinctly stated, cool prose is when a male attempts to cover up his insecurities with excessive manliness and a cavalier attitude (Butler et al., 2013). To circumvent this possible impediment, the school counselor needs to explicitly connect it to the idea of rites of passages and clearly normalize it can be difficult to admit when they need help. Linking to Africana thought, most kings (i.e., Black Panther) needed others to establish their legacy. Discovering who to trust, people that are reliable, and understanding there will be disappointment during the journey is one of the fundamental Africana aspects of becoming a man. The school facilitator helps members understand the importance of recognizing their shortcomings and needing others for assistance.
Session four builds on the preceding three as this one is the midpoint of the group. While cohesion and trust can vary tremendously, the hope is that interconnection exists with members. Thus, the fourth meeting delves more into emotional aspects of the self. Before proceeding, however, a word of caution needs mentioning. While school counselors’ major duties may not be to provide mental health therapy (Bryan et al., 2017), they do, nevertheless, possess requisite skills to begin conversations with students on how a person perceives oneself, emotionally, cognitively, behaviorally, and spiritually (Hines et al., 2020; Johnson et al., 2022; Moore et al., 2021). With those factors taken into consideration, the focus of the fourth session is the rite to become whole. Africana thought stresses the idea of fragmented people, in that their core/essence is out of sync with what they do, how society perceives them, and their self-identity. An integrated (unfragmented) self understands societal burdens. That said, the person also recognizes that becoming whom they are meant to be is pliable and can change with maturity, openness, and acceptance of one’s self (Burt, 2020; Myers, 1993). For Black boys who may face unnecessary racial and systemic impediments, having this novel perspective is critical to their overall wellbeing (Ford et al., 2023; Myers, 1993; Myers et al., 2022). While this may seem higher-level for middle school, the school counselor can adjust the discussion so that it is at a developmentally appropriate age level.
Sessions Five and Six
Depending on how the preceding session transpired, the fifth one may need to continue the previous discussion. Speaking with group members about being vulnerable, and linking it to masculinity simultaneously can be a difficult process (Butler et al., 2013). The school counselor will need to decide if the group is ready to move on. This assessment can be in conjunction with members, giving them a sense of autonomy and ownership (Burt, 2020). If all deem it satisfactory to move on, the fifth session emphasizes the rite to be angry. This is a crucial topic as the school counselor needs to be able to facilitate this in a way as to not cause people to fear what they will be doing. When speaking about anger, especially with Black boys, the concern may be the group is giving them permission to be angry. That is not the point. Anger is a natural emotion, as much as feeling sad, scared, or happy (which is the focus of the following session). To deny feelings to genuine issues that legitimately make a person mad is to live a fragmented life (Myers, 1993). Connecting it to Black Panther, while the CBC is normally calm and composed, there are times (when people he loves are hurt) that he becomes angry. As a Black person, societal norms sometimes depict males as overly angry, even when the issues faced are legitimate ones to be upset about (racism). Stemming from this racist stereotype, some Black boys may hide their anger, which can hamper their emotional wellbeing (Burt, 2020; Ford et al., 2023). The idea of this session is that to become whole, there exists the need to express it. The school counselor can facilitate methods and strategies the members can implement when mad, and not to feel downtrodden when upset, or to hide emotions continually, as that can lead to even more emotions of anger (Burt, 2014).
Corresponding with the fifth session, the sixth emphasizes the emotion completely opposite of anger. This assembly focuses on the rite to be happy. Akin to the sentiment of anger, some Black boys do not perceive they have the right to experience joy, as that is a form of weakness (Butler et al., 2013; Raheem & Hart, 2019; West-Olatunji et al., 2008). It also can be difficult to express cheerfulness, especially when social norms classify your existence as impoverished, second class, or less than (Moore, et al., 2021; Overstreet, 2019). The amalgamation of these factors can have a huge effect on behavior. The school counselor, mirroring previous sessions, facilitates discussions with members on how expressing this emotion is difficult, so much that even Black Panther struggles with it. Several times during the comic, he receives suggestions to enjoy his life, rather than to perceive it as a burden. With racist norms permeating throughout society, it can take strength for Black boys to realize they have a legitimate claim to pursue happiness, a fundamental tenet in Africana thought (Myers, 1993).
Sessions Seven and Eight
The seventh session centers around the rite to fight. As mentioned beforehand, some of the topics need a delicate facilitation and clarification so as not to raise unnecessary ire. The idea of fighting is not physical altercations. In this meeting the facilitator explains that fighting can include not giving up on one’s self, standing up to unrighteousness, and believing in their ability. Unfortunately, in schools, Black boys appear to receive unfair disciplinary actions their peers do not encounter (Fletcher Jr., 2023; Ford et al., 2023; Hines et al., 2020; Moore et al., 2021). This consistent bombardment of inequality can lead to depression (oftentimes manifested as anger) (Burt et al., 2016). Having the fortitude to not give up and proceed despite impediments is a skill one can enhance and grow. While the idea of fighting may scare people, if explained correctly, it is a strength-based approach that can help young males believe in themselves, and not fall prey to racist obstacles. Once again connecting to Black Panther, he is a paragon of fighting for what he believes in, even if it means going against a status quo organization, institution, or group. The school counselor can use the CBC as a discussion platform, and state that it is difficult to continue to speak out and believe in oneself, especially when others (teachers, coaches, principals) may judge them inaccurately.
The final session, while brief, is still critically important. Since it is the last one, the emphasis is on the rite to move on. According to Africana thought, people can sometimes become stuck in their everyday life, even if it is suboptimal/fragmented. The purpose of this session is while this group is ending, it can be a new beginning for them. Thus, they do not need to become fixated, living in the past. The idea is to take what they learned, and implement it into their future endeavors. The school counselor acknowledges moving on can be difficult, and it is easier to stay in the past, even if it is not working. Black Panther serves as a salient illustration, as the character loses people close to him. He still, however, for the greater good, must move forward, even if it is painful. Having the strength to let go is a fundamental facet of not only the CBC, but in Africana viewpoints. Through this discussion, the school counselor lets members know it is okay to feel sad, and it is normal. The idea is to recognize sorrow, and by realizing it is natural, it allows them to hold dichotomous feelings. According to Africana thought, this juxtaposition is crucial for mental, emotional, and spiritual wellbeing (Myers, 1993; Myers et al., 2022).
Limitations and Implications for School Counselors
While an Africana rites of passages group based on Black Panther has merit, there are also limitations. First, the idea of an Africana-style modality can be disconcerting to counselors. There is very little literature on therapeutic Africana interventions, and any school counselor attempting to implement may perceive they are not qualified to do it (Day-Vines et al., 2022; Williams et al., 2023). A school counselor would need to, at the very least, gain some rudimentary knowledge about Africana thought. It does not need to be intensive, as the school counselor can display cultural humility by indicating they do not know everything. That said, Africana therapies are not just for Black populations, as they have immense therapeutic benefits for all races/ethnicities (Myers, 1993). Additionally, some members may be reluctant to engage in an Africana styled modality. This hesitancy, discussed previously, sometime stems from having an image of Africa based on a biased white perspective (Washington et al., 2017). Limitations notwithstanding, this modality gives school counselors a strength-based modality to allow for greater accountability in K-12 schools. Through this novel group amalgamation, it can highlight how school counselors can be change agents in institutions. By developmentally meeting students where they are at, it can lead to system-wide change by engaging students in interventions that connect with their culture, and are innovative/captivating.
An additional implication is the appreciation of other people’s culture, and recognizing the validity of non-western methods and interventions from other communities. Further, school counselors can attain an understanding of the culture of students to whom they provide services. The group also allocates to school counselors an opportunity to have authentic conversations with students. For example, if the school counselor is not a Black male, they could ask members what were their thoughts/what was it like to have someone from another race/gender facilitate the group. This allows the prospect of true cultural humility by not having trepidation to attain students’ expertise on the efficacy of the group. The group becomes a collaborative endeavor, as counselors can use student’s knowledge to enhance their understanding (Pham et al., 2014).
Finally, an important implication and consideration is the training needed to implement this group, especially for those whom may not identify as BIPOC. This group is a novel one, in which there is no workbook, or manualized protocols available. Further, we are also hesitant to suggest formal training, as non-BIPOC counselors may lean on it too much. That reliance would be at the detriment of Africana thought, as the counselor could have predisposed ideas and conceptualizations that could potentially inhibit the free-flowing and organic nature of the group. Research indicates oftentimes when counselors are unsure of what to do, they rely on a predetermined setup, instead of sitting in uncomfortableness, being in the moment, and adapting/adjusting to what the situation brings (which is at the core of Africana thought, and is part of an optimal wellbeing) (Day-Vines et al., 2022; Myers et al., 2022). We designed the group to incorporate the basic tenets of group counseling (instillation of hope, empathy), so that counselors with varying levels of expertise could utilize the approach. When school counselors-in-training (students) begin to see clients, they are prone to make mistakes, and must learn from it, especially when considering multicultural factors. We wish to operate in that vein, to use fundamental principles of counseling and force school counselors to be in the moment, vulnerable, and learn from the group, as the members learn from the counselor (which is fundamental to Africana perspective).
Conclusion
Corresponding with the recent emphasis on culturally responsive counseling, school counselors need sensible, practical tools when providing services to diverse populations (Burt et al., 2021). While normally thought of as leisure entertainment, CBCs can be of therapeutic usage for school counselors. Combining the CBC of Black Panther, with its rich history in highlighting Black excellence, and rites of passages can be this practical non-traditional approach. The promise of this combination is that it will offer school counselors a contemporary, group-based counseling intervention.
Footnotes
Declaration of Conflicting Interests
The author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.
Funding
The author(s) received no financial support for the research, authorship, and/or publication of this article.
