Edited by Azizi Powell
This is Part II of a three part series on Suriname, South America's Winti religion.
Part II provides excerpts from online articles and blog posts about Winti pré (also given as "Winti prey", spelled with or without the "p" capitalized).
This post focuses on the meanings of Winti pré and provides comments information about past and contemporary Winti prés in Suriname and in the Netherlands. Two excerpted comments mention Suriname's "Obiaman dey" observations in reference to Winti prés, but this post doesn't focus on Obiaman dey rituals or activities.
Click http://pancocojams.blogspot.com/2016/04/surinames-winti-religion-quotes-from.html for Part I of this series.
Part I provides excerpts from online articles and blog posts about Winti. The Addendum to this post includes information about the Twi (Ghana & Ivory Coast, West Africa) word "kra" which is central to Suriname's Winti religion.
Click http://pancocojams.blogspot.com/2016/04/seven-videos-of-surinames-winti-pre.html for Part III of this series.
Part III presents seven YouTube videos of Winti Pré (Winti prey) in Suriname and in the Netherlands.
The content of this post is presented for historical, folkloric, and cultural purposes.
All copyrights remain with their owners.
Thanks to all those who are quoted in this post.
I know very little about Winti. Unfortunately, I only speak and read English and therefore I have to rely on imperfect Dutch to English translations of some of the online material about Winti that I've found. Some of those articles include passages that are probably Sranan Tongo (Surinamese Creole).
Additions and corrections of these excerpts and more information about Winti Pré would be greatly appreciated.
PART II SELECTED EXCERPTS
These excerpts are numbered for referencing purposes only. Of course, the entire article should be read.
Pancocojams' Editor's Note:
"The referent "African American" in this article's title doesn't mean "Black people from the United States." Instead it means "people of African descent in Suriname, South America. Except the first two sentences, this excerpt is from pages 6-8 of this article. Excerpts from pages 1-6 are given in Part I of this series.
These excerpts are given without the citation numbers and citation information and are also given without the bold or most of the italics that are found in that article.
From http://www.wintigeloof.com/smartcms/downloads/de_winti_godsdienst_EN.pdf AN AFRICAN-AMERICAN RELIGION CALLED WINTI by Stichting Tata Kwasi Ku Tata Tinsensi Foundation – Paramaribo – Surinam
"The Concept of Winti
With the arrival of the Africans in the so-called New World they also brought with them highly developed belief systems and philosophies....
Eventually a new composite religious system emerged called Winti...
Many people are looking for tranquility and fulfillment in life via Winti. There is no doubt that Winti leads man on the right path in reflecting on and meaningfully ordering of his life. Likewise it is a source of strength when he is trying to organize his life according to his wishes and abilities. This is clearly demonstrated when trying to teach about the Winti principles. By ‘many’ is not meant only those of African ancestry, but also persons of all ethnic groups and nationalities in the country and abroad.
The adherents are searching for solutions, via the Winti religion, for all kinds of life issues:
(1) issues having to do with how to live, how to organized one’s life in an orderly fashion and harmoniously and in tune with the surrounding spiritual force field. These then concern questions on attitudes that must help giving direction in life;
(2) issues having to do with upsetting the spiritual balance whereby the individual has lost touch of self and life. One could say that the person ‘has gone mad’ or that his akara has turned against him so that he withdraws from life;
(3) issues having to do with physical illness;
(4) issues having to do with symptoms and questionable happenings.
In Winti the question of ‘how to live’ and the belief in the Power of Anana go together and complement one another. Who does not live according to the tenets of the belief will not experience the faith. In Winti man and spiritual experience go hand in hand; one is inherent of the other; man is at the very center of the faith. The individual must first come to terms with himself or his bun akara (= good self) as the saying goes, if he wants to extract himself from the morass of untruth. The belief in one’s own ability must be engraved in the very core of his bun akara. The belief in one ‘s abilities and how to go about applying these must be unwavering. Through the sreka (i.e. spiritual purification rituals) the body is brought into balance with its spiritual milieu. The sreka are rituals that gather the ‘spiritual loose ends’ while strengthening the spiritual bonds by welding all into one whole.
The Role of The Bonuman
A bonuman plays a dynamic role in the life of the winti believer. In addition to being the transmitter of the Winti principles he is also a
(1) counselor in domestic affairs
(2) therapist-healer in cases of sickness.
The role of the bonuman is to make known to the believers - who are looking for spiritual satisfaction, tranquility, health and an anchor in life - the depth, values, norms and the attendant guarantees of the faith. Therefore, it is important that while exercising the faith related ideas, use is made of the various elements brought forth by nature. Certain herbs, plants and tree-materials are therefore indispensable when
practicing one’s faith: the greeneries are there to help people out as the saying goes. When a person consults with a bonuman about his problems, the latter will first diagnose the situation and then make a pronouncement as to what is causing the ailment or blocking the (further) development of this individual. Based on his findings he, the bonuman, will set out to perform the spiritual work or the wroko. The bonuman will first move to address the symptoms through various washing (wasiprati) and purification (puru fyofyo and bro-mofo) rituals. Then, through a sreka he will strengthen the weak spiritual links/clusters so that the person will ameliorate his living patterns with the necessary change in attitude and thereby avoid remission....
Many of the songs that glorify the religion came into being during the slavery period and are describing the conditions of life at the time. These depictions add an extra dimension to the religious strength of Winti. These songs are divided into two categories:
(1) songs honoring the ancestors (the yorka and the kabra);
(2) songs dealing with the depth of the religious experience and the tenets of the faith.
The singing is indispensably part of the religious activities, rituals and ceremonies (such as the wintiprey, banyaprey, the komparsi-neti)."...
From https://surinameafricanheritage.wordpress.com/tag/creole/ Suriname African Heritage – religion. January 15, 2015
..."Winti, term, is sort of a catch phrase for spirit, spiritual, religion...
One can often witness a Winti Prei,(Ween tee pray) which is a ritual prayer ceremony accompanied by drums, where you can see participants get in trance and perform supernatural acts, such as dancing barefoot on broken glass, on hot coals, eating glass and more, without any physical damage or cuts to the skin.
They cover part of their bodies with pemba doti(pih m bah doh tee), a white clay powder, (kaolin) which they believe will bring them closer to the god(s).
That blog editor embedded a video example of a Winti Pre. The link for that video, which is title "Obiaman dey"* is https://www.youtube.com/watch?v=-ClTHkZK6G8.
*Obiaman day" = "Obeahman day"
[This translation from Dutch to English is given "as is", although some of the translation is undoubtedly incorrect.]
"A Winti leek or Winti-Pré is a ritual dance on the occasion of the gods, the winti . During such a dance touching the dancers into a trance and take the spirits possess their bodies. This ceremony is part of Winti , an animist religion mainly by Surinamese Creoles professed.
There are different types Winti advantage.
Photo taken after a ritual dance (Obiyapee) in a Maroon village . This is also Wentidansi or Wentipee the Ndyuka said. The dancers prepare their body with herbs and are therefore able to dance through the fire. As they make music (save Apinti, singing and dancing) it is possible to hit the dancer in a trance. This dance is performed only on special occasions, Suriname , 1948, Tropenmuseum"
From https://livinglifetravels.wordpress.com/2012/12/29/surinameobiaman-dey/ Suriname–Obiaman Dey
December 29, 2012 by livinglifetravels
"While in Suriname we went to Maripa Kondre for Obiaman day. “Obia (Obeah) is a term used in the West Indies to refer to folk magic, sorcery, and religious practices derived from West Africa. It is believed to have originated from the Ashanti and Koromantin tribes.*
The people involved in the event undergo various cleansing rituals beforehand. This is done so they are protected and guided during the Obiaman day presentation.
The session begins with drumming and singing directed to mother earth and is then followed by songs directed to the various other gods. In Suriname this is called Winti Prey. The non stop, intense, fast paced rhythms can induce trance like states. It is believe that through these songs, doorways can open, allowing spirits to enter the area. Those that are participating in the event are able to walk on fire and over crushed glass, unscathed. Some onlookers can also be ‘called’ during these sessions."....
[This translation is given "as is"]
LUANGU MASRA, "Winti prey, past and present", On: December 6, 2008
"Winti prey of yesteryear
The species of prey
Previously, you had the Kondre prey and the prey famirman.
The Kondre prey was prey to all pranasi. Thus, it was played for the Kondre winti.
The Famirman prey was prey for the whole family (fees). Here was thus played for various fees wintis.
If a prey was given and they wanted to invite you, they came out with his / her gourd at you home, Fu could teri the winti fu yu. Eg my family would give a prey and I want to invite me knowledge A.. Then make an appointment with A. I'm going to come along. I go with me to A. gourd at home, fill me calabash with water and talk to A, and Kra Bun Winti. Nanga lespeki fasi the kari yu mi A. nanga the bun Winti fu yu, FU could yepi part a nowtu / prisiri Nanga mi tapu after dey ........
The music side
Previously there were no Winti formations. If there should be a prey, the family knew the men in the village well dron could play and had knowledge about it. They knew that women knew the songs, so they were all invited.
On the evening went as follows: the men played the dron, and the women walked around in the queue sang songs. A woman sang a song for (Troki) and the people in line answers her (piki)
During the break was gron-nyan or moksi alesi eaten.
And there was not too much alcoholic drinks in the bar.
It was played adhv what did the Winti.
Eg Ampuku or Ingi wanted a Poku, one played first for the Ampuku or Ingi, after pris'doti, then they played for the other winti.
If it was an Ala Kondre they just played the normal order.
Reply #2, Re: Winti prey, past and present
Posted on: December 6, 2008
"Winti prey of Today
The species of prey
Today you have the famirmanprey and prey for an individual.
The Kondre prey was prey to all pranasi. Thus, it was played for the Kondre winti.
The Famirman prey was prey for the whole family (fees). Here was thus played for various fees wintis.
Nowadays one invitation cards, there are just some that are still on the old wise people uitnodiggen. Usually nearest relatives or friends. This is because not everyone knows the old way. Sometimes there is sometimes sent by the radio station invitations.
The music side
Nowadays, you have a whole book music formation, ranging from lala dron to Poku (kaseko and kawina). Some groups consist of only men and others mix.
During the break is still eaten gron-nyan or moksi alesi. But some people lapping it to post even noodles or macaroni on the "menu".
And nowadays have some alcoholic beverages at the bar.
Today it plays in order, though it is a Poku for example the Ampuku or Fodu.
You did quite a few people who give a separate prey eg Ingi or Aisa Poku.
Nowadays, there are some people who do not adhere to the transfer to be attracted.
Some people get it in the color of the relevant prey, but it would be better and give more if it bv also took a corresponding panji.
Reply # 4 Posted on: December 6, 2008, 20:48»
"the biggest difference
The presents you get now on a winti prey
The food which is now distributed Sat spring rolls, satay
The clothes, you ask who wear yet you have a few that ruin it
It's just rival who had the best and most beautiful wintiprey
I found the wintipreys of formerly more fun and more fun.
Today's wintipreys are too modern for me or that winties changed
Reply # 7 Posted on: January 26, 2009
"I should like to know why there are people who for a pre winti here in the Netherlands will also High Heels to wear while around dansen.heb itself winti in pre su, experienced and everyone wears slippers than or low if you schoen.want winti get one must first dismiss the heels of your feet, for slipper shoes she steps away themselves.
Reply # 9 Posted on: June 18, 2010
"I think it NOTU is heard in the Netherlands. Man gives not just for the fun of all that money. But I think it is diluted in the Netherlands. I would love it if someone could fu teri the winti fu mi personally. But given the distances that may not be feasible.
On the orders I can be brief. If you do not do what is asked, stay home. !! ready. no discussion possible. You are not required to appear. If you decide to come you should wear what is asked. As it is sometimes difficult to eg pink / yellow or that kind of summer colors to be found in the middle of winter.
But what I regret, maybe that's just in the Netherlands, that when a resistant genotypes are winti comes dancing. He / she often "forgot" is. I mean there that he did not even offered kijgt a sip of water. The Duman often focuses only on his "client" but remember the invited guests. It would be nice if someone from the family. That task would take on. If Horticultural wintie is dancing, though he does not belong to the neighbor fam, take note of him / her. Give his / her asi a drink of water or something else.
Maybe I went to the wrong pre, but make it a regular participant."
Reply # 10 Posted on: June 19, 2010
"It will also be out notoe in the Netherlands, but when you see what they get there. All mik mak, I get the feeling that it is not out notoe but stre gi spang advantage. Set pre Kong. You get an invitation to the requirements get them there, no that's not NOTU, Digestive and drink flowing freely.
As you have read, I was pretty young when I first got wintie. (I'm only 50 hahahaha) but you understand me. What I experienced when the wintie pre, as they started a pre gave different. You clearly saw that the person had a busy but you also saw the joy in him. Sometimes I look I notice that there is a conflict whose beautiful dance, if I can call it beautiful, a neighbor once said, cheek lo koeterwaars but yes ,.
they go to Suriname they hold out great because we must see that they come from the Netherlands. To get all thought they crawl into debt because they have to leave in print. And get back into debt that they have left behind.
Wang Swiet pre, Is for me cheek, groeng bana bor to leak a kong Redie with bajaw or bang-bang, or cheek Patoe moskie allesie with bajaw with krontie merkie but no bamie been reopened pietjel zoetoemetie Mok alesie, pom, pie. spring rolls etc etc.
By nowadays'm not really penetrated danced with la-la, it's all puku, ask them why they tutu want, they do not know, mi wintie wani, lee gi wintie they have it at a friend / girlfriend or sma pre seen and it was leukkkkkkkkkkkkkkkk
For forgetting the invitees, you know what they say, a sma choose scary wintie fos a sma sa abeng choose scary. Nonsense, if you need someone invite you to jeje's (wintie's) are also out. If someone wintie do I know you have one drink displays, but they do it here, because a no yu sanie. If someone got wintie I've been in sur I know that person got attention, there was to see whether he or she was there with someone who could ontfremen about the person. Was there not or can not for it is the job of the hostess / or bunu.
Swiet odi, otherwise it becomes a book report"
Reply # 13 Posted on: June 20, 2010, 14:11»
I think not even comes to clothing, food etc.
if there really NOTU is not yet matter what attracts you, but as you get support from those who should be there.
Yet the sun is not for nothing in Netherlands, I think even in suri
The people are woven throughout the culltuur, questions Netherlands also the bottom of the barrel.
People sometimes have to really pay a lot of money to be helped on the way.
2 or 3 hours poekoe, you have to imagine what it costs.
foods to make a simple gron njang ..... Willy"
Re: Winti prey, past and present
«Reply # 14 Posted on: June 20, 2010
As for the clothes, I think you should respect what the person who gives the party says. If that person wants you to wear all yellow or a red kerchief then you should do that! otherwise you should really stay home.
I am not in favor of determining the color but what if it was so, and someone does not stick to my wishes, I send you to tidy your home!
Das my opinion.
[This translation is given "as is"]
HARTJE87, "Sequence of a Winti prey", July 21, 2008
"I would like to know what the order is a winti prey.
I know that after Mama Aisa one for Loko plays etc.
But what exactly is the rest that I would like to know.
And how eg ingi pokoe begins and ends.
Who can help me with this."
LUANGU MASRA, Reply # 1, Posted on: July 22 2008
Well, first you start with the Prisi doti.
In addition, the Kondre konfo the konfo of the area where the prey is gehoude, asked to get permission and tegelijkerd time they become a 'teri'.
Aisa - so the Aisa, gron-ma in the area, depending on where the prey is taken, because if it is in Para will
one must begin with the Luangu because Para seti tapu Luangu, Para is the spirit of the atmosphere Luangu.
Loko - the man of Aisa follows after her. Because if Aisa at that time is not present, it will then have the permission / teri give / take.
Leba - In some towns / cities they play sometimes for the first Leba, Leba because the need to access roads free negative moods. So during the Prisi doti the Leba is asked to toegans roads / ports Vande other
winti which will be subsequently be released.
Leba-Fodu - This is a cross between Leba and Dad Winti.
Fodu - This is also a gron winti getting a teri
Gron-Ingi - Some of the Gron-Ingi also perform the function of the Leba sometimes to keep the place of negativity.
Luangu - This is also a gron winti thus should also be a teri.
Kabra - this does not belong in fact to the pris doti but Gran-wan also get a teri, for they were the ones who had the Winti earlier.
Ala Kondre Prey
Water (actually begins at the Wenu all the Watra-Kondre
- Marwina-, Cottica- Nanga Kawna- liba Ingi (Indian water spirits that live in and around the Maroni, Cottica and Commewijne river)
-Sranan Nanga Para liba Ingi (Indian water spirits living in Suriname and around the Para River.
-Sramacca Liba Ingi - (Indian water spirits wonn in and around the Saramacca, Coppenamem, Wayambo and Nickerie River.
- Busi Ingi
- Ampuku: Lala Ampuku, Apuku obia / gado / Baka busi Ampuku / Nengre Kondre Ampuku obia.
- Obia: crooked anti obia; Gebry
The Air konfo have a separate time where they dance. They dance during the day.
KRAFODAI, Reply # 2 Posted on: August 9, 2008
"It depends on what are your roots. All prana emissions play in their own way according to their own songs. E.g; Para Overtoom is Luangu (Tata Bumba) since it started. Others start with Ingi (Pinasikondre).
Incidentally, you can never play between Kabra because they are the key to the wintis. You play completely separate for the Kabra on the Kabraneti. Kerkisingi, N'sokopsalm, Kriorodrong, Kanga, Fayasiton (almost not played, Banya, Susa, Laku"
LOVERBOY, Reply # 5 Posted on: January 12, 2009
"Best Luangu Masra,
Thanks for all you plainly, I am learning a lot here.
I have a question, something I ever pre encountered, and it's always stayed with me.
During a pre, so come dance obia but Poku men were all ready, say they were booked for 5 pm and they were ready.
Now do not want to lower the obia and demands that the Poku by men should play.
The Poku men will also want to go home because they have played all night.
But they can not take away what the obia makes noise that they must play by, for another it is they do not pay.
What should happen now? They go on singing? Must. Are they required to go through until the obia is peace?
What would you do?
Thanks in advance."
Luangu ini wan bon, Reply # 6 Posted on: January 13, 2009
"Odi odi Lb
As I once mentioned in a topic of: "Winti prey from past and present," there used to be no Winti formations. They were like three or four men who played instruments were invited. The women who knew the songs came with their maraka's. While the men were playing someone raised in the "public" and then anyone who knows the song gave answer. After someone raises instance queue a song and everybody answered again. So it went on increasing.
Today there winti formations and they ask money because it is seen as a "sideline".
You have certain bands, as you point out, they have to play from 10 to 5, and they play really 10-5 and will then hear nothing more. You have other bands that already late, late start and then they want to stop exactly 5am and 05:30.
For them it's just a moneymaking business, they no longer think the nowtu of the person.
What I would do if I had the tape I would keep playing, maybe half an hour or three quarters. Because on the one hand, you should also consider that the dronmannen are not robots. And if he still does not want to leave, I would leave that to the du man to talk to the Obia ..
Besides that brings me to something he formerly was different.
Imagine that was prey to Obia, one played after Pris'doti directly for Obia, and when he then enjoyed enough, one plays the other winti because he has itemized the prey. But just one is the sequence and then continues a little longer play for Obia. So the person who actually prey to wait sooooo long before his turn and then the other before him have danced too long, the dron group than out of time, so they cut to play for him. And it was me, I would be angry yes. Because then I am looking forward to dance and then they let me so short dance. So I can hear or understand those Obia."
What I think these commenters are saying is that each obia [force, god, orisa etc] has its own signature song or songs. When that song or those songs are played, the obia might appear. There is an order to when those songs are performed, and therefore to their appearance. I think that commenter #5 is asking what do you do if the obia appear but the band that is paid to perform leaves. The concern is that the professional band may cut short the dance of an obia, or an obia might not want to leave once he or she is called forth.
[This translation is given "as is".]
abramba, "Ingi pre ..?" On: 05-11-2004
"Hello dear people,
I am a girl of 19 years and I have to host a ingipre can someone please advise me about the band that I could take to dance ..?
and if there are people with pretty pictures of the clothes I wear, she would also like to see, thank you though .."
MamJoraan, Reply # 1 on: 07-11-2004
"Mi Lobi Abramba,
I have just a few questions. Who told you to give a pre-Indji. If a wroko uma or wroka man should come from your first to address the question to him. You are his source and the device, Mi Gudu.
On the basis of information given to you next, check out bigi SMA's around you. I feel that you are a bit nonchalant Kelin deal with these things. I tell you because I do not want you to go yourself "afrontu".
Luistyer mi pikin, you have different Indji's (watra Indji, busi-Indji Nanga pilampe Indji. There are more but these are the most common. Each of them should be given a special kind yang before dancing. A Indji pre only give you in those cases' IF there an asi there is a "wroko Indji wan Pi-man. However, before this pre gegevn is first you have to put right the other teal and also to honor, Mi Gudu.
Furthermore, you should stand still that you could not only Indji winti possess. Say you have a Ampuku of asia winti possession and you aim t only then would it be to Indji that by giving the pre Indji others weakened. This will have the effect that you do not feel so comfortable after your amazing pre who do you think made.
My advice will let you properly informed and not just go to work. Because if you're wrong starting cost rectifying conducted business time and patience and often much onodig money.
Tang bun Nanga a neng fu Anana!"
kulturu uma, Reply # 4 on: 03-04-2005
What I know is that it often gives an ala kondre prey to prevent other wintis feel not beaten. In addition, can be given a separate prey specifically for ingi winti. Note that the information I give you here is based on what I have experienced myself, and I have experienced in my area.
Furthermore, it is indeed important for any ingi winti it goes. There are many types of ingi's and these are not necessarily only of the water or bospantheon."
I think that "ingi" are the forces, gods, orisa etc in Winti that are from American Indian culture. Is this correct?
This concludes Part II of this series.
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