VODOUN – 21 NATIONS UNDER GOD SANCE TRADITION
From thebestlovespell, 2013 [Edited]
Contrary to popular belief the first Africans to set foot on Puerto Rico or the Americas for that matter where free men. Even as late as 150, a West African man who was the son of a Yoruba King and later baptized “Juan Garrido” was an African Conquistador who worked for Juan Ponce de Leon, “Puerto Rico’s first Governor” and was the first African man to set foot on Puerto Rican soil after the European ‘conquest’ and almost 100 years prior to the first Africans caught in the European slavery system to be taken to the United States “Jamestown 1607”. Another African man, called Pedro Mejías, was married to the last Cacica Chief of Puerto Rico, Yuiza who like Pedro Mejias, was baptized a Catholic and renamed “Luisa” in order for both to be legally wed under Spanish law. Like the Dominican Anacaona in the Agua Dulce Division, Yuiza was the last female Cacica “Chief” to then become part of the Spirits venerated in Puerto Rican Sance.
Like the European enslavers, the African people came from different societies and tribes, each having their own dialect, language and culture. Haitian Vodou or Voudun consists of 21 Nations or Nasyons of Lwa – what Dominicans call los Loases or Misterios de La 21 Divisiones (also known as Budű or Vudű Dominicano.) Continue reading
Chan-Chan, The timeless citadel of clay
From Machu Picchu Gateway [edited]
This enormous archaeological complex is located in front of the sea, half way between the Huanchaco hot springs and the city of Trujillo, which is the capital of the department of Lambayeque, in the north coast of Perú.
The site covers an extension of 20 km; the central zone is formed by 10 places with walls, called citadels, a few structures with a pyramidal shape, and the rest is formed by sidewalks, walls and cemeteries in bad shape.
The heart of Chan-Chan is formed by 10 citadels, called that way because of its big volume, resembling small cities with big walls. The way that Chan-Chan was built shows the status of each layer of its the society, located in different areas. Continue reading
From Soulmindbody, 2010
Wind in her hair
Lightning in her eyes
Storms in her voice
And thunder in her thighs!
Sacred number: 9
Sacred colors: Brown, orange, purple, arterial blood red, deep red, burgundy, maroon, rainbow plus black, brown, and white
Symbols and Embodiments: Storms, wind, whirlwinds, hurricanes, storm and/or disease vector symbols, chaos symbol (cross of two or four arrows) with whirlwind (tapering zigzag), more symbols below… Continue reading
Ninth child – Oya
From The Yoruba Religious Concepts
Not unlike her sisters, Oya
Llasan Yansan, brought a physical beauty to the world. Her appearance also brought great conflict to the orisa. Oya had eyes of amber they where large and round and very expressive. When the people made eye contact with her, they would fall under her spell. With her birth into the kingdom also came the breath of life and movement of air, great storms and tornadoes.
Although she was female and feminine, She had a strong temperament and when she was forced to she would assume the personality of a masculine warrior in battle as well as lead others into war fighting as a equal at their side. Oya had the soul of a Continue reading
Oya – Great Orisha goddess of Wind, Storms and Guardian Between Worlds
From African American Wiccan Society
Oya is a Great Yoruban Orisha. She is the goddess of Storms and Winds, and Her realm ranges from rainbows to thunder. Her name means “She Who Tore” in Yoruba. She can manifest as winds ranging from the gentlest breeze to the raging hurricane or cyclone.
Oya is known as a fierce Warrior goddess and a strong Protectress of women, who call upon Her. She assists us with rapid inner and outer transformation. Oya, is about absolute change (especially for the good) and is not a slow or very patient energy. According to Luisah Teish in the book, Jambalaya, Continue reading
“Macumba” (also known as Quimbanda) is the everyday term used by Brazilians in Rio de Janeiro to describe two types of African spirit worship: Candomble (followed in northern State of Bahia) and Umbanda (a newer form originating in Niteroi in the southern State of Rio de Janeiro).
Macumba originated with enslaved Africans shipped to Brazil in the 1550s, who continued to worship African Gods. Their Gods are called ORIXAS (Orisha). Africans incorporated their religion into Brazilian culture and white European religion (Roman Catholic). They summoned their Gods with their drums. European enslavers, unlike those in the United States, allowed Africans to continue to use their drums. Thus began the rhythm of the saints, the samba, and it explains why Brazilian “batucadas” reign unequaled today. Brazil got the samba, and the U.S. got “the blues.” Continue reading
From Myth to Divine Reality
Ancient African God/dess Reawakens in the Soul of the Diaspora
Mama Zogbé, Chief Hounon-Amengansie Priestess
Based on Book: Mami Wata: Africa’s Ancient God/dess Unveiled
By: Mamaissii Vivian Hunter Hindrew, M.Ed.
M Y T H O L O G I C A L O R I G I N S
From the outset, it must be emphatically stated that the name Mami Wata is plural, meaning it refers to a pantheon of ancient water deities. Mami Wata are not part of the Yoruba pantheon of Orishas (i.e. Yemoja, Oshun etc.), nor are their initiation ceremonies or means by which they are identified the same.
The priesthood of Mama Wata is overwhelmingly matriarchal, meaning that the Mami Watas are a part of Continue reading