Mami Wata
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- For other uses, see Mami Wata (disambiguation).
Mami Wata (also known by variant spellings and by many other names), is a spirit or deity of the African diaspora who is worshiped in West, Central, and Southern Africa, and in the Caribbean and parts of North and South America.
The mystical pantheon of Mami Wata deities are often pictured in their most ancient primordial aspects as a mermaid, half-human or either half-fish or half-reptile. Mermaids are not a recent phenomena in African history. For example, according to the Dogon’s creation myth, they attribute the creation of the world to mermaid/mermen like creatures whom they call Nommos. They claimed to have known about the existence of these mermaid-like divinities for more than 4000 years. Also according to Dogon mythology, the ancient home of these (originally crude) reptilian (half-woman/half-men/fish) pantheon of water spirits is believed to be the obscure and celebrated star system in the belt of Orion known as Sirius (or Sopdet, Sothis), more popularly known as the “Dog Star” of Isis. When asked where their ancestors obtained these stories of mermaids and mermen, they quickly point to ancient Egypt (Griaule, 1997, Winters 1985, p. 50-64, Temple 1999, p.303-304). Mermaid/mermen "nymphs" worshiped as goddesses and gods born from the sea are numerous in ancient African cultures history and spiritual mythology. Most were honored and respected as being "bringers of divine law" and for establishing the theological, moral, social, political, economic and cultural foundation. They were credited with regulating the ecology: controlling the flooding of the Nile, establishing days for success at sailing, fishing, hunting and planting. They were also deemed responsible for punishments by means of devastating floods when laws and taboos were violated. However, just as not all serpents were revered, not all mermaids/mermen were considered "good." In one story, the famed London naturalist Henry Lee (1883) recounts that, "in the sea of Angola mermaids are frequently caught which resemble the human species. They are taken in nets, and killed . . . and are heard to shriek and cry like women."
More contemporary stories and images show the deity as a human-like figure dressed in the latest fashions. Despite these manifestations being almost universally female in appearance, Mami Wata is actually a pantheon of water deities consisting of both male and female, such as the ancient Densu in the Togo Mami Wata pantheon, and Olokun of the Yoruba. These deities are understood to be non-human, so those who are born and initiated to them consider questions of gender and race unimportant.[1] Today, the most frequently encountered image of Mami Wata is a long-haired woman with a snake circling her torso, based on a 19th century chromolithograph of a snake goddess. This image created by an artist from Hamburg, Germany named Schleisinger, was actually inspired by the ancient imagery of Isis (rt) in her role as “Virgin (meaning unmarried) Mother” where she is sporting the young solar child Horus. This iconography is considered the oldest manifestation of Mami (Isis). Just as the ancient African, Ishtar, Cybelle, and Hathor, Isis was originally portrayed with braided hair accompanied by two serpents draped around her neck. To the ancient Egyptians, she was known as RENN, meaning “born from the place of the fishes”, and her son Horus, was known as “RENNU,” meaning an “unnamed fish/serpent child.” (Massey 1994, p. 238).
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[edit] Ancient origins of name "Mami Wata"
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The name “Mami Wata,” was believed by Western scholars to be a derivative either directly from pidgin English, or is an anglicize version of the two words “mommy/mammy” and “water.” However, though phonetically similar to the English words, the name “Mami Wata” does not have its linguistic roots nor any cultural, mythological or historical origins in the West. Mami Wata are ancient, African deities whose primordial origins and name can be traced linguistically through the languages of Africa. According to some renowned scholars, the name “Mami Wata” was originally formulated in ancient Egypt and Mesoptamina, and is derived from a composite of two African words, “Mami,” and “Wata.” Both words are rooted in the ancient Egyptian and Ethiopian (Coptic), Galla and Demotic languages. “Mami” is derived from “Ma” or ”Mama,” meaning “truth/wisdom,” and “Wata” is a corruption of not an English, but the ancient Egyptian word “Uati,” (or "Uat-ur" meaning ocean water), and the Khosian ("Hottentot") "Ouata" meaning “water.” Further, we discover from Mesopotamian myths that the first great water goddess in the story of the Creation Flood was known as "Mami," (Mami Aruru) as she was known in ancient Babylonian prayers as being the creator of human life (Dalley 2000, p. 51-16, Stone 1976, p. 7,219). “Uati” is perhaps the first of more than ten thousand appellations of Isis (logos/wisdom) in her oldest generative form as the Divine African Mother, or Sibyl (Mamissii/Amengansie) prophetess. Furthermore, Massey (1994, p. 248) informs us that the word “Wata, Watoa, Wat-Waat” which means “woman,” are all exact spellings in the ancient Sudanic languages spoken by the Baba, Peba and Keh-Doulan groups. In ancient Egypt, Uati was Isis’ oldest appellation, and was the first Mami goddess worshiped by the Egyptians as “the Holy Widow”, “the Genitrix,” the “Self-Creator”, “the one who reigned alone in the beginning”, “the one who brings forth the gods,” “she who was mateless”, and “the Virgin (meaning ‘unmarried’) Mother.” Thus, we have Isis originally worshiped as “Mama Uati” in ancient Egypt, and as Mami (Uati/Aruru) in ancient Mesopotamia, where she is first addressed and immortalized in prose by the gods. (Massey 1992, p. 204, 227). Mami Uati, is an ancient and sacred name which remarkably, after thousands of years, has survived as “Mami Wata,” in West African Vodoun and other African religious systems, having changed little in its original phonetic form.
In Togo, West Africa, and in the United States, the priestesses of Mami Wata are called Mamisii (Mamissi, Mamaissii, Mammisi). Certain paths of high-priestesses who are called to open an Edge (spirit house) are known as "Mamaissii-Hounons" which translates as “queen of the ship,” or literally “mother wisdom” (Alapini 1955, Massey 1994, p. 227, Rosenthal 1998, p. 116-117). This is an ancient name probably having its etymological roots in ancient Egypt, where we find the name Mammisi meaning “motherhood temple,” as the sacred shrine where the queen/ priestesses gives birth to spirit. (Walker 1983, p. 572-573). In a political ploy probably designed to legitimize her reign, after inheriting her father's expanding colonial kingdoms at the age of 17, the Macedonian (Greek) Cleopatra IV and her 10 year old brother (Theos Philopator)-Ptolemy XIII, installed as the new rulers of Egypt, in imitation of the African queen mothers, reputedly built herself a (now destroyed) Mammisi shrine at Erment (Upper Egypt), when giving birth to her first son. She even had inscribed in her shrine the traditional priestly attributes including depicting herself giving birth to Julius Caesar's son, being assisted by the seven Netjers (divine African ancestors, including Isis and Osiris);and tried desperately (without success) to obtain the sacred prophetic poems of the Eastern Masses, authored by the great Sibylline (Mami) prophetesses'. Undeterred, she ordered her conquered African subjects to address her as the "New Isis." Ironically, she met her demised when she was fatally bitten by one of the sacred asp (serpents). (Walker 1983, p.573, Britannica 1974, Vol. 6, p.484, Vol 8, p. 386, Vol. I p. 261, VIII p.282, Nicholson, p.264,269,Lindsay 1971, p. 384).
[edit] Appearance
Some have reported the Mami Wata deities to be characterized by their extraordinary beauty and capricious nature; in many traditions, they are as likely to harm their initiates if they are in violation of their taboos or divine law, as they are to help them. (Hunter-Hindrew) [2] The tradition of the Mami Wata priestesshood has strong associations with fortune, healing, sex, and water. Worship practices for these deities vary, but in some branches of the tradition depending on the deity, may often involve wearing the colors red and white (sacred to some Mami Wata’s deities) and dancing to until seized by the Mami Wata deity spiritual possession.
One of the most ancient and premiere deities of Africa, Mami Wata is represented in many different African religious systems, such as the Vodoun in Togo and Benin, and Southern Ghana, where there exists an actual consecrated body of lineal priests and priestesses of the Ewe, Anlo-Ewe, Mina, Kabye and other ethnic groups, whose worship of these ancient deities pre-dates their arrival in their present locations. (Keya 1988, p.15,Asamoa 1986, p. 2-8, Ajayi 1967, 160-161). In the Yoruban tradition, the mother goddess Yemaja is associated with Mami Wata in popular culture. Africans Slavesfrom what has been notorious known as the Slave Coast, brought their water-spirit beliefs with them to the New World, and traders in the 20th century carried similar beliefs with them from Senegal to as far as Zambia, so that today the Mami Wata deities are currently known in at least 20 or more African nations. As the Mami Wata traditions continues to re-emerge, native water deities were subsumed into it. In addition, Africans may sometimes call non-Mami Wata figures by that name when speaking to foreigners, as they know that Mami Wata is better known than local spirits and deities.[3] They are today one of the most popular themes in African and Caribbean popular culture.
Some initiates and devotees have reported to anthropologists that Mami Wata is usually described in excesses. She possesses an inhuman beauty, unnaturally long hair, and a lighter-than-normal complexion. Some report that her hair is straight, either black or blonde, and combed straight back. Her lustrous eyes gaze enticingly, which only enhances her ethereal beauty.[4][2] In many parts of West and Central Africa, "Mami Wata" thus serves as a slang term for a gorgeous woman. However, according to Mama Zogbé “this description is more contemporary and is often over emphasized as oppose to their inherent esoteric or divine nature.”
More ancient text Mami Wata is often described in their most ancient form, as a mermaid-like figure, with a woman's upper body (often nude), and the hindquarters of a fish or serpent (Higgins 1836, p. 105-106,113, 117, Griaule 1997, Winters 1985 p. 50-64). In other tales, Mami Wata is fully humanoid (though never human). When reporting Mami Wata’s “human characteristics” some initiates reports their superlative nature extends to their clothing, which is more fashionable than anything created by a human designer. If female, she flaunts her unimaginable wealth with jewelry that blinds those who view it.[2] In both mermaid and humanoid form, she often carries enormously expensive baubles such as combs, mirrors, and watches. A large snake (symbol of divination and divinity in many African cultures) frequently accompanies her, wrapping itself around her and laying its head between her breasts. Other times, she may try to pass as completely human, wandering busy markets or patronising bars.[4] She may also manifest in a number of other forms, including as a man.[2]
[edit] Attributes
[edit] Water
As their name would imply, the Mami Wata deities are closely associated with water. Traditions on both sides of the Atlantic tell of the spirit abducting her followers or random people whilst they are swimming or boating.[citation needed] She brings them to her paradisiacal realm, which may be underwater, in the spirit world, or both.[4] The captives' release often hinges on some sort of demand, ranging from sexual fidelity to the spirit to something as simple as a promise that they do not eat fish.[citation needed] Should she allow them to leave, the travellers usually returns in dry clothing and with a new spiritual understanding reflected in their gaze. These returnees often grow wealthier, more attractive, and more easygoing after the encounter.[2]
Other tales describe river travellers (usually men) chancing upon the spirit. She is inevitably grooming herself, combing her hair, and peering at herself in a mirror. Upon noticing the intruder, she flees into the water and leaves her possessions behind. The traveller then takes the invaluable items.[citation needed] Later, Mami Wata appears to the thief in his dreams to demand the return of her things. Should he agree, she further demands a promise from him to be sexually faithful to her. Agreement grants the person riches; refusal to return the possessions or to be faithful brings the man ill fortune.[4]
In parts of the Caribbean, in contrast, meeting with the water spirit prompts the mortal to flee, not the spirit. In the folklore of Trinidad and Tobago, for example (where she is called Maman Dlo), one can escape the deity by removing his left shoe, laying it upside down on the ground, and then running home backwards.[citation needed]
[edit] Primary Function
In the family, Mami Wata's primary role in the life of the devotee/initiate is "healing," by helping the initiate to achieve wholeness both spiritually, and materially in their lives. Mami is also responsible for protection, emotional, and mental healing, spiritual growth/balance, and maintaining social order by assuring that sacred laws imposed on both the initiate and the family in which she/he lives is maintained. When these requirements are met, Mami often blesses the initiate (and family) with material wealth. "wealth" being relative to assuring that the family has the basic needs of survival, such as shelter, food, clothing, medicine and funds to maintain them. Or, wealth could mean achieving great riches through some profession or spiritual gifts the initiate might possess.
[edit] Sex
Mami Wata's association with sex and lust is somewhat paradoxically linked to one with fidelity as well. According to a Nigerian tradition, male followers may encounter the spirit in the guise of a beautiful, sexually promiscuous woman, such as a prostitute. Should the man have sex with her, he often contracts venereal disease (this leads to the African slang term mami wata for prostitutes). However, according to Mama Zogbé: Mami Wata does not inflict diseases. Male initiates in particular are considered special to Mami and very strict taboos of fidelity are often imposed. Especially against visiting houses of prostitution, engaging in extramarital affairs, and other sexual prohibitions are often required of him after initiation. In some cases, Mami might often test her devotee by luring him into one of these situations. If he is truly devoted to her, he will not succumb. If he is weak, he will succumb. Usually he is given a warning and must offer a sacrifice or offering to his Mami deity. If he continues, he might be lured to a woman who happens to have a STD (sexually transmitted disease), which would be his punishment for violating his taboos." In Nigerian popular stories, Mami Wata may seduce a favoured male devotee and then show herself to him following coitus. She then demands his complete sexual faithfulness and secrecy about the matter. Acceptance means wealth and fortune; rejection spells the ruin of his family, finances, and job.[2] Nevertheless, Mami Wata has a strong phallic nature[citation needed] . She is frequently depicted with snakes, for example. One female follower in Nigeria even reported feeling as if she had had sexual relations with the spirit on numerous occasions in her dreams.[2] The fact that Mami Wata is not human allows this.
[edit] Healing and fertility
Another prominent aspect of the deity is her connection to healing. If someone comes down with an incurable, languorous illness, Mami Wata often takes the blame. The illness is evidence that Mami Wata has taken an interest in the afflicted person and that only she can cure him or her. Similarly, several other ailments may be attributed to the water spirit. In Nigeria, for example, she takes the blame for everything from headaches to sterility.[2]
In fact, barren mothers often call upon the spirit to cure their affliction. However, many traditions hold that Mami Wata herself is barren, so if she gives a woman a child, that woman inherently becomes more distanced from the spirit's true nature. The woman will thus be less likely to become wealthy or attractive through her devotion to Mami Wata. Images of women with children often decorate shrines to the spirit.[2]
[edit] Religious tradition
(1947-1995), a high priest of Mami Wata in Togo.]]Photo: (lft)Togbui (grand) Hounon, "Papa" Akuété Durchbach. An example of a male high priest of Mami Wata in Togo, West Africa. A medical doctor (ophthalmologist) by profession, Papa Akuété was born to Mami Wata. He was called from his medical residency in Tübigen, West Germany by his family’s (more than) 300 year old Mami Wata Vodoun and Tchamba spirits. They were demanding that he serve them. He returned to Togo, and underwent extensive and expensive initiations establishing his shrines in Baguida, West Africa. Mami blessed him with enormous divinatory skills, and healing powers. His clients often came for healing as far away as West Germany. Far from being a “cult” of women, in Ewe Mami Wata cosmology and history, Mami Wata is an ancient deity, and is known to have been the sacred deity of most of the most powerful male diviners, healers, prophets and African kings. Certain women high-priestesses known as Mamissiis are called and appointed by the Mami deities to initiate. It is important to note that although it is popular to classify all water deities honored in African and Diaspora religions as "Mami Wata", not all are recognized as being part of the actual ancient pantheon of specialized water dieites known in Ewe cosmology as "Mami Wata."
Practitioners and adherents of traditional African religions, Santeria, and Vodoun comprise Mami Wata's devotees. Her worship is as diverse as her initiates, priesthood and worshippers,[3] although some parallels may be drawn. Groups of people may gather in her name, but the deity is much more prone to interacting with followers on a one-on-one basis. She thus has many priests and mediums in both Africa, America and in the Caribbean who are specifically born and initiated to them.
In some traditional houses in Nigeria, devotees typically wear red and white clothing, as these colors represent that particular Mami’s dual nature. Especially in Igbo iconography, red represents such qualities as death, destruction, heat, maleness, physicality, and power. In contrast, white symbolises death, but also can symbolize beauty, creation, femaleness, new life, spirituality, translucence, water, and wealth.[2] This regalia may also include a cloth snake wrapped about the waist.[3] The Mami Wata shrines may also be decorated in these colors, and items such as bells, carvings, Christian or Indian prints, dolls, incense, spirits, and remnants of previous sacrifices often adorn such places.[3][2]
Intense dancing accompanied by musical instruments such as African guitars or harmonicas often forms the core of Mami Wata worship. Followers dance to the point of entering a trance. At this point, Mami Wata possesses the person and speaks to him or her.[4] Offerings to the spirit are also important, and Mami Wata prefers gifts of delicious food and drink, alcohol, fragrant objects (such as pomade, incense, and soap), and expensive goods like jewelry.[3] Modern worshippers usually leave her gifts of manufactured goods, such as Coca-Cola or designer jewelry.[4]
Nevertheless, some initiates reports that their Mami Wata deity is unpredictable. She craves attention, and her followers must be prepared to be called to service without warning. She can give her devotees boons based on her attributes: beauty, an easy life, good luck, and material wealth.[citation needed] However, she can also takes these things away on a whim.[citation needed] Nevertheless, she largely wants her followers to be healthy and well off.[2] More broadly, people blame the spirit for all sorts of misfortune. In Cameroon, for example, Mami Wata is ascribed with causing the strong undertow that kills many swimmers each year along the coast.
Right: Typical shrines consecrated to Mami Wata in Togo, and U.S. These shrines can vary from elaborate to quaint depending on the income of a Mamissii priestess. What remains constant is the sacredness of the shrines and the constant devotion attended to its care. Although the size and location of a Mami Wata shrine may vary, Mami's appreciation of perfumes, powders and fine statuary appears universal. According to Mami Wata Vodoun Priestess, Mama Zogbé: "In Togo, income is low, many shrines consecrated to Mami Wata are small and sparse. In the United States where access to monetary and material wealth is more abundant, shrines are typcially more elaborate."
[edit] Other associations
As other deities become absorbed into the figure of Mami Wata, the spirit often takes on characteristics unique to a particular region or culture. In Trinidad and Tobago, for example, Maman Dlo plays the role of guardian of nature, punishing overzealous hunters or woodcutters. She is the lover of Papa Bois, a nature deity.
[edit] Origins and development
West Africa possessed a multitude of water-spirit traditions before the first contact with Europeans. Most of these were regarded as female, and dual natures of good and evil were not uncommon, reflecting the fact that water is both an important means of providing communication, food, drink, trade, and transportation, but at the same time, it can drown people, flood fields or villages, and provide passage to intruders.[5]
Scholars have proposed several theories for Mami Wata's light-skinned, mermaid-like appearance. Van Stipriaan suggests that she may be based on the West African manatee;[5] in fact, "Mami Wata" is a common name for this animal in the region. Salmons argues that the mermaid image may have come into being after contact with Europeans. The ships of traders and slavers often had carvings of mermaid figures on their prows, for example, and tales of mermaids were popular among sailors of the time.[6] In addition, the spirit's light complexion and straight hair could be based on European features. On the other hand, white is traditionally associated with the spirit world in many cultures of Nigeria. The people of the Cross River area often whiten their skin with talcum or other substances for rituals and for cosmetic reasons, for example.[2]
[edit] Re-emergence through Africa and the New World
| State / Territory / Region | Name used |
|---|---|
 Benin |
Mawa-Lisu (sometimes seen as an aspect of Mami Wata) |
 Brazil |
Yemanya (or Yemaya; becoming populary identified with the spirit) |
 Republic of the Congo |
Kuitikuiti, Mboze, Makanga, Bunzi, Kambizi |
 Cuba |
Yemanya (or Yemaya; becoming popularly identified with the spirit) |
 Democratic Republic of the Congo |
La Sirène, Madame Poisson, Mamba Muntu |
 Dominica |
Maman de l'Eau, Maman Dlo |
 French Guiana |
Mamadilo |
 Grenada |
Mamadjo |
| Guadeloupe |
Maman de l'Eau, Maman Dlo |
 Guyana |
Watramama |
 Haiti |
Erzulie, Simbi (both becoming identified with the spirit) |
 Jamaica |
River Mama |
| Martinique |
Lamanté, Manman Dlo |
 Netherlands Antilles |
Maman de l'Eau, Maman Dlo |
 Nigeria |
Ezebelamiri, Ezenwaanyi, Nnekwunwenyi, Nwaanyi mara mma, Uhamiri |
 Suriname |
Watermama, Watramama |
 Togo |
Mawa-Lisu (sometimes seen as an aspect of Mami Wata) However, their main |
 Trinidad and Tobago |
Maman de l'Eau, Maman Dglo, Maman Dlo, Mama Glow |
 United States |
Mami Awuzza/Awussa, Mami Iyensu, Mami Densu,Mami Ablô |
 Zaire |
Mamba Muntu, Madame Poisson, Sirene |
Liberian traders of the Kru ethnic group moved up and down the west coast of Africa from Liberia to Cameroon beginning in the 19th century. They may have spread their own water-spirit beliefs with them and helped to standardise conceptions in West Africa.[citation needed] Their Pidgin English name for the spirit, Mami Wata, became standard across the coast of West Africa, even in Francophone areas. [citation needed] Their perceived wealth also helped establish the spirit as one of good fortune.[7]
This period also introduced West Africa to what would become the definitive image Mami Wata. Circa 1887, a chromolithograph of a female Samoan snake charmer[citation needed] appeared in Nigeria. The poster, entitled Der Schlangenbandinger (The Snake Charmer) was originally created sometime between 1880 and 1887.[citation needed] It may have been intended to advertise a company of itinerate entertainers who were performing in Nigeria at the time, the girl depicted being one of the acts.[citation needed] Another proposed explanation is that the girl was the wife of a zookeeper from Hamburg. Alternately, Indian traders may have brought the image to Africa and then posted it in their shops.[citation needed] Whatever its source, the image—an enticing woman with long, black hair and a large snake slithering up between her breasts—caught the imagination of the Africans who saw it; it was the definitive image of the spirit. Before long, Mami Wata posters appeared in over a dozen countries. People began creating Mami Wata art of their own, much of it influenced by the lithograph.[8]
[edit] Modern development
During the 20th century, the various West African religions came to resemble one another, [citation needed] especially in urban areas. The homogenisation was largely the result of greater communication and mobility of individuals from town to town and country to country, though links between the spirit's nature and the perils of the urban environment have also been proposed.[citation needed] This led to a new level of standarisation of priests, initiations of new devotees, healing rituals, and temples.[4]
The 20th century also led to Mami Wata's re-emergence in much of Central and Southern Africa. In the mid-1950s, traders imported copies of The Snake Charmer from Bombay and England and sold them throughout Africa. West African traders moved her to Lubumbashi in the Democratic Republic of the Congo (DRC) in that same decade. There the spirit became a popular subject of Congolese folk painters, who placed her on the walls of bars, stores, and marketplace stalls. Senegalese traders and Congolese immigrants brought her cult to Zambia by the 1970s. Meanwhile, Congolese and Zambian artists spread Mami Wata images throughout public places in Zambia. Further diffusion occurred during the Biafran Secessionist War in Nigeria, which began in 1967. Refugees fled to all parts of West and Central Africa, bringing with them their belief in the water spirit.
Modern DRC, Lesotho, South Africa, and Zambia today form the current boundary of the Mami Wata cult, albeit a blurred one. The pan-African water deity is assimilating native water spirits in this region, many of them serpent figures. Some examples are the Congolese-Zambian chitapo or nakamwale, the South African umamlambo, and the Sotho mamolapo or mamogashoa. The most visible evidence of this absorption is that many of these creatures are today viewed as mermaids rather than snakes, their traditional form. These adoptions often lead to confusion when aspects of more than one being become amalgamated under the name "Mami Wata". In Southern Africa, for example, Mami Wata is sometimes said to be able to fly around in the form of a tornado, an adopted aspect from the khanyapa water spirit.
[edit] Across the Atlantic
West African transported and enslaved in the New World, brought tales of Mami Wata with them. The new environment only served to emphasize the enslaved's connection to water. In Guiana, for example, slaves had to fight back swamp waters on the plantations they worked.[5] She was first mentioned in Dutch Guiana in the 1740s in the journal of an anonymous colonist:
| It sometimes happens that one or the other of the black slaves either imagines truthfully, or out of rascality pretends to have seen and heard an apparition or ghost which they call water mama, which ghost would have ordered them not to work on such or such a day, but to spend it as a holy day for offering with the blood of a white hen, to sprinkle this or that at the water-side and more of that monkey-business, adding in such cases that if they do not obey this order, shortly Watermama will make their child or husband etc. die or harm them otherwise.[9] |
Slaves worshipped the spirit by dancing and then falling into a trancelike state. In the 1770s, the Dutch rulers outlawed the ritual dances associated with the spirit. The governor, J. Nepveu, wrote that
| the Papa, Nago, Arada and other slaves who commonly are brought here under the name Fida [Ouidah] slaves, have introduced certain devilish practices into their dancing, which they have transposed to all other slaves; when a certain rhythm is played . . . they are possessed by their god, which is generally called Watramama.[10] |
Amerindians of the colony adopted Watermama from the slaves and merged her with their own water spirits.
By the 19th century, an influx of enslaved Africans from other regions had relegated Watermama to a position in the pantheon of the deities of the Surinamese Winti religion. When Winti was outlawed in the 1970s, her religious practices lost some of its importance in Suriname. Furthermore, a relative lack of freedom compared to their African brethren prevented the homgenisation that occurred with the Mami Wata cult across the Atlantic.[11]
[edit] Mami Wata in popular culture
Mami Wata is a popular subject in the art, fiction, poetry, music, and film of the Caribbean and West and Central Africa. Visual artists especially seem drawn to her image, and both wealthier Africans and tourists buy paintings and wooden sculptures of the spirit. She also figures prominently in the folk art of Africa, with her image adorning walls of bars and living rooms, album covers, and other items.[12]
Mami Wata has also proved to be a popular theme in African and Caribbean literature. Authors who have featured her in their fiction include P. Chamoisseau, Alex Godard, Rose Marie Guiraud (Côte d'Ivoire), Flora Nwapa, and Véronique Tadjo (Côte d'Ivoire). Mamy-Wata is also the title of a satirical Cameroonian newspaper.
[edit] Notes
- ^ This interpretation follows Mami Wata Priestess Mama Zogbé (Hunter-Hindrew), Henry Drewal, Jell-Bahlsen, Bastian and others. Following the sources used, the female pronouns are used here for convenience only.
- ^ a b c d e f g h i j k l m Bastian.
- ^ a b c d e "Modernity".
- ^ a b c d e f g Van Stipriaan 325.
- ^ a b c Van Stipriaan 324.
- ^ Paraphrased in van Stipriaan 324.
- ^ Van Stipriaan 329.
- ^ Van Stipriaan 329-30.
- ^ Anonymous. Ontwerp tot een beschryving van Surinaamen, c. 1744. Quoted in van Stipriaan 327.
- ^ J. Nepveu (c. 1775). "Annotaties op het boek van J. D. Herlein 'Beschryvinge van de volkplantinge Zuriname'". Quoted in van Stipriaan 327-8. Emphasis in original.
- ^ Van Stipriaan 328.
- ^ Van Stipriaan 331.
[edit] References
- Bastian, Misty L. "Nwaanyi Mara Mma: Mami Wata, the More Than Beautiful Woman". Department of Anthropology, Franklin & Marshall College. Accessed 9 June 2006.
- Hunter-Hindrew, Mamaissii V. Mami Wata: Africa's Ancient God/dess Unveiled. 2nd Edition." (New York: MWHS, 2005).
- Chesi, G."Voodoo: Africa's secret power" (Austria: Perlinger-Verlag, 1979).
- Drewal, H. J., Interpretation, Invention, and Re-presentation in the Worship of Mami Wata, Journal of Folklore Research, Vol. 25 (1988b) Nos. 1-2.
- ---, Mermaids, Mirrors and Snake Charmers: Igbo Mami Wata Shrines, African Arts XXI (1988a) (2): 38-45.
- Jell-Bahlsen, Sabine. "Mammy Water: In search of the water spirits in Nigeria" (New York: Ogbuide Films, 1995).
- Jell-Bahlsen, S. Eze Mmiri Di Egwu. “The Water Monarch is Awesome: Reconsidering the Mammy Water Myths.” (Annals: New York Academy of Sciences, 1997), 103-134.
- Massey, Gerald. "A Book of the Beginnings" (New York: A & B Publishers, 1994).
- "Modernity and mystery: Mami Wata in African art". ArcyArt Original Oil Paintings. Accessed 9 June 2006.
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[edit] External links
- "Water Spirits and Mermaids: The Copperbelt Case" Southeastern Regional Seminar in African Studies
- Mami Wata Yeveh Vodoun
- Ecstatic Spirits: A West African Healer At Work Article on "Papa" Akuété Durchbach, --by Danny Slomoff, Ph.D.
[edit] See also
Religions: Candomblé • Hoodoo • Kumina • Obeah • Palo • Quimbanda • Santería (Lukumí) • Spiritual Baptist • Umbanda • Vodou
Deities: Babalu Aye • Eshu • Iansan • Obàtálá • Ogoun • Ọlọrun • Orunmila • Ọṣun • Shango • Yemaja
Roots: Ifá, Oriṣa (Yorùbá) • Lwa (Dahomey) • Nkisi (Kongo) • Catholicism (Spain, Portugal)
Categories: NPOV disputes | Articles which may contain original research | Accuracy disputes | Articles with unsourced statements | Afro-American religion | African deities | Caribbean culture | Fertility deities | Fortune deities | Health deities | Love and lust deities | Water deities | South American deities
