Edited by Azizi Powell
This is Part III of a three part series on Suriname, South America's Winti religion.
Part III provides a brief excerpt about the Winti religion and showcases seven videos titled "Winti Prey", "Tutu doo le' lowe (winti pre)", or "Kondre Banya Prey or videos that either include the word "Ingi", include "Ingi Pré" in their summary, or show the counterclockwise circular movement that is representative of Winti Pre'.
Disclaimer:
I know very little about Winti. From what I've read online, I think that "Winti Prés" are religious/social gatherings where instrumental music, songs, and dances/counterclockwise circular movements (and other dances) are performed for a specific god or gods. I also think that the purpose of participants repeatedly dancing in a counterclockwise circle is to help induce a trance state so that the Ingi might come.
Is this correct?
I'm not sure if "Kondre Banya Prey" and/or "Ingi" Pré are types of Winti Pré, but both are parts of the Winti religion.
I also don't know what "Tutu doo le' lowe" means.
Additions and corrections would be greatly appreciated.
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/surinames-winti-pre-excerpts-from.html for Part II of this series.
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). That post focuses on the music and counterclockwise movement that accompanies it and not on the Obiaman dey rituals, although passages that mention "Obiaman dey" are also included.
The content of this post is presented for folkloric, religious, cultural, and aesthetic purposes.
All copyrights remain with their owners.
Thanks to all those who are quoted in this post. Thanks also to all those who are featured in these videos and thanks to the publishers of these videos on YouTube.
****
WHAT IS WINTI?
From Patachu.com [as found in] https://dutchguyana.wordpress.com/2014/01/19/winti-from-africa-to-suriname/
"Introduction to African Suriname Religion
Winti is the cultural-religious heritage and essential product of approximately four traditional African religions. Over the centuries, these have been fused into one as a result of the socialization of Africans from different ethnic groups brought to Suriname during the slave trade. The Winti religion is part of a strong African cultural heritage that has sustained itself in Suriname despite centuries of slavery and cultural oppression. The development and practice of the Winti religion has been attacked, obstructed, and inhibited over the centuries by the colonial culture, in general, and the Christian churches, in particular. Winti was declared taboo; it was associated with the occult and with the calling of demonic powers. The whole Winti faith was put in the sphere of “black magic” and became symbolic of a lower social status in the country...
Essential Principles and Concepts of Winti
In Winti, the supreme God, which is omnipotent, omnipresent, and all knowing, is called Anana Kedoeaman Kedoeampon, meaning “God of Heaven and Earth.” The name Anana Kedoeaman Kedoeampon originates from the Fante-Akan name for the same, Anana Tweaduaman Tweaduampon. Winti concepts and vocabulary originate and draw heavily from the Fante-Akan tradition and also combine with other West African ethnic traditions, especially Ga, Ewe, Fon, West Bantu, and some Yoruba. Depending on the geographic location in Suriname, whether coastal or interior, Winti may have more or less influence from one or the other traditional African ethnic heritage, as well as a few indigenous American Indian-originated spirits and words.
Winti cosmology consists of a complex hierarchical system of spirits, with Anana Kedoeaman Kedoeampon at the top. The pantheon of Winti spans four major categories of nature spirits, in which each has its own subdivisions of lesser gods (see Figure 1). The Winti, in this sense, can be compared to the Abosom in Akan tradition and the Orisha in the Yoruba tradition."...
****
SHOWCASE VIDEOS
These videos are presented in chronological order based on their publishing date on YouTube with the oldest dated video given first.
Example #1: Combinatie XVI - Ingi Pré 7
Kanaal van toto583, Uploaded on Aug 6, 2010
Combinatie XVI - Ingi Pré 7
-snip-
This video was filmed in at Calvin College in the Netherlands.
"Calvijn College" (in English- Calvin College) is located in Amsterdam, the Netherlands. This excerpt from https://en.wikipedia.org/wiki/Suriname provides some information about the connection between the Netherlands and Suriname:
"Originally inhabited by a number of indigenous tribes, Suriname was explored and contested by European powers before coming under Dutch rule in the late 17th century. In 1948 the country gained autonomy and in 1954 it became one of the constituent countries of the Kingdom of the Netherlands. On 25 November 1975, the country of Suriname left the Kingdom of the Netherlands to become an independent state, nonetheless maintaining close economic, diplomatic, and cultural ties to its former colonizer."
-snip-
A large number of Surinamese have emigrated to the Netherlands.
Notice that most of the participants wear red and white clothing. Are red and white the colors for the Winti Ingi gods?
Example #2: COMBINATIE XVI-CALVIJN COLLEGE INGI (1) live .mpg
kamakong01, Uploaded on Nov 6, 2010
-snip-
I think that "ingi" means those Winti forces (gods) that are from the Native American culture in Suriname. Is this correct?
Here's a comment from this video that alludes to this:
zion81068, 2013
"at least they know that the native indians are their ancestors"
****
Example #3: Kondre Banya Prey
Kanaal van toto583, Uploaded on Apr 28, 2011
-snip-
Selected comments from this video's discussion thread:
boeroe king, April 2016
"banja is de prey die gegeven wordt om de doden op te roepen en wat die vrouw dans is kabra geen jorka want die dans meer houterig en stijf en zoals je zegt vaak naar achteren en kabra dans zo alleen danse de vrouwelijke kabra zo mannelijke dansen weer anders"
Google translate translation from Dutch to English:
Banja is the prey given to summon the dead, and what that woman dance is Kabra no jorka because they dance more stiff and rigid and as you often say backwards and Kabra dance as only danse female kabra as male dancing differently
****
Example #4: Kondre Banya Prey
Kanaal van toto583, Uploaded on Apr 28, 2011
****
Example #5: Kankantrie - Tutu doo le' lowe' 1
Kanaal van toto583, Uploaded on Jun 9, 2011
Kankantrie - Tutu doo le' lowe' 1 (winti pre)
-snip-
Is "Tutu doo le' lowe'" Sranan Tongo (Surinamese Creole)? What do those words mean?
****
Example #6: Kankantrie - Tutu doo le' lowe' 3
Kanaal van toto583, Uploaded on Jun 9, 2011
Kankantrie - Tutu doo le' lowe' 3 (winti pre)
****
7. wintie in suriname
edwardbandison, Published on Oct 1, 2013
moet leuk zijn
****
This concludes this pancocojams series.
Thanks for visiting pancocojams.
Visitor comments are welcome.
Showing posts with label Winti religion. Show all posts
Showing posts with label Winti religion. Show all posts
Monday, April 4, 2016
Suriname's Winti Pré (Excerpts from Online Articles & Blog Posts)
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.
Disclaimer:
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.
Excerpt #1:
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....
The Singing
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)."...
****
Excerpt #2:
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).
-snip-
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.
-snip-
*Obiaman day" = "Obeahman day"
****
Excerpt #3:
From https://translate.google.com/translate?hl=en&sl=nl&u=https://nl.wikipedia.org/wiki/Winti-prei&prev=search
[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.
[photograph caption]
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"
****
Excerpt #4:
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."....
****
Excerpt #5:
From https://translate.google.com/translate?hl=en&sl=nl&u=http://www.culturu.com/forum/song-winti-singi/52/volgorde-van-een-winti-prey/424/&prev=search
[This translation is given "as is"]
LUANGU MASRA, "Winti prey, past and present", On: December 6, 2008
"Winti prey of yesteryear
earlier
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.
The invitation.
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)
The break
During the break was gron-nyan or moksi alesi eaten.
And there was not too much alcoholic drinks in the bar.
the Prey
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.
****
LUANGU MASRA
Reply #2, Re: Winti prey, past and present
Posted on: December 6, 2008
"Winti prey of Today
Nowadays
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.
The invitation.
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.
The break
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.
the Prey
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.
pregnancy
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.
**
ALINGA
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
**
FAJALOBI
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.
I beniewt."
**
MARKEDA
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.
greeting,
Markeda
: Love:
Maybe I went to the wrong pre, but make it a regular participant."
**
MON SIRIEBOWEY
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"
**
WILLY1968
Reply # 13 Posted on: June 20, 2010, 14:11»
"Hi,
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"
**
QUINY
Re: Winti prey, past and present
«Reply # 14 Posted on: June 20, 2010
"Odi Odi,
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.
Soso Lobie
Quiny"
****
Excerpt #6:
From https://translate.google.com/translate?hl=en&sl=nl&u=http://www.culturu.com/forum/song-winti-singi/52/volgorde-van-een-winti-prey/424/&prev=search
[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
"odi odi
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'.
Prisi doti
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
order:
Earth
- Aisa
- Loko
- Leba
- Luangu
- Fodu
-Wenu (Watra-Fodu)
Water (actually begins at the Wenu all the Watra-Kondre
-Watra Ingi
- 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.
Forest
- Busi Ingi
- Ampuku: Lala Ampuku, Apuku obia / gado / Baka busi Ampuku / Nengre Kondre Ampuku obia.
- Kantasi
- 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."
-snip-
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.
****
Excerpt #7
From https://translate.google.com/translate?hl=en&sl=nl&u=http://www.mamjo.com/forum/index.php%3Ftopic%3D28766.0&prev=search
[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
"odi,
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."
-snip-
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.
Thanks for visiting pancocojams.
Visitor comments are welcome.
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.
Disclaimer:
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.
Excerpt #1:
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....
The Singing
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)."...
****
Excerpt #2:
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).
-snip-
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.
-snip-
*Obiaman day" = "Obeahman day"
****
Excerpt #3:
From https://translate.google.com/translate?hl=en&sl=nl&u=https://nl.wikipedia.org/wiki/Winti-prei&prev=search
[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.
[photograph caption]
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"
****
Excerpt #4:
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."....
****
Excerpt #5:
From https://translate.google.com/translate?hl=en&sl=nl&u=http://www.culturu.com/forum/song-winti-singi/52/volgorde-van-een-winti-prey/424/&prev=search
[This translation is given "as is"]
LUANGU MASRA, "Winti prey, past and present", On: December 6, 2008
"Winti prey of yesteryear
earlier
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.
The invitation.
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)
The break
During the break was gron-nyan or moksi alesi eaten.
And there was not too much alcoholic drinks in the bar.
the Prey
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.
****
LUANGU MASRA
Reply #2, Re: Winti prey, past and present
Posted on: December 6, 2008
"Winti prey of Today
Nowadays
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.
The invitation.
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.
The break
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.
the Prey
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.
pregnancy
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.
**
ALINGA
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
**
FAJALOBI
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.
I beniewt."
**
MARKEDA
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.
greeting,
Markeda
: Love:
Maybe I went to the wrong pre, but make it a regular participant."
**
MON SIRIEBOWEY
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"
**
WILLY1968
Reply # 13 Posted on: June 20, 2010, 14:11»
"Hi,
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"
**
QUINY
Re: Winti prey, past and present
«Reply # 14 Posted on: June 20, 2010
"Odi Odi,
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.
Soso Lobie
Quiny"
****
Excerpt #6:
From https://translate.google.com/translate?hl=en&sl=nl&u=http://www.culturu.com/forum/song-winti-singi/52/volgorde-van-een-winti-prey/424/&prev=search
[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
"odi odi
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'.
Prisi doti
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
order:
Earth
- Aisa
- Loko
- Leba
- Luangu
- Fodu
-Wenu (Watra-Fodu)
Water (actually begins at the Wenu all the Watra-Kondre
-Watra Ingi
- 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.
Forest
- Busi Ingi
- Ampuku: Lala Ampuku, Apuku obia / gado / Baka busi Ampuku / Nengre Kondre Ampuku obia.
- Kantasi
- 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."
-snip-
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.
****
Excerpt #7
From https://translate.google.com/translate?hl=en&sl=nl&u=http://www.mamjo.com/forum/index.php%3Ftopic%3D28766.0&prev=search
[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
"odi,
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."
-snip-
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.
Thanks for visiting pancocojams.
Visitor comments are welcome.
Suriname's Winti Religion (quotes from selected online sources)
Edited by Azizi Powell
This is Part I of a three part series on Suriname, South America's Winti religion.
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/surinames-winti-pre-excerpts-from.html for Part II of this series.
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).
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.
****
PART I SELECTED EXCERPTS
These excerpts are numbered for referencing purposes only. Of course, the entire article should be read.
Excerpt #1:
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.
The majority of Africans shipped to Surinam between 1650 and 1800 came from the Akan-Fanti speaking regions (today’s Ghana) and the Ewe-Fon-Nago speaking areas (Togo, Benin, formerly Dahomey, and Western Nigeria) which together formed the greater Kwa-languages and culture zone. Also a considerable number came from the
areas surrounding the estuary of the Congo River, namely the Loango (or Luwango) region belonging to the so-called Northwestern-Central Bantu culture zone. The remainder was a congeries picked up here and there along the west coast of Africa of which yet the greater portion came from the Mande speaking culture zone. It was
these Africans who furnished the basic structure for the African-Surinamese religious system.
Where the word winti came from must yet be looked into; but besides the common meaning of ‘air in motion,’ – derived from the Germanic ‘wind’ – it also signifies all activities of the Afro-Surinamers resulting from and determined by their religious experiences as a practical expression of these experiences.
The word winti is also specifically used to express the idea of a Universal Entity or Spirit. The aforementioned activities consist of rituals, beliefs and practices all tapped from a common African heritage.
Winti, of course, means more than just the rituals taking place in the kampu; it is in fact an integrated system of concepts on human behavior, on the relations between man and his ancestors as well as with nature and natural influences surrounding him and the spiritual forces of the universe. It relates the dead/the ancestors and those who are yet to be born. It explains unforeseen events indicating that they are completely in agreement with established principles; succinctly put, Winti is a true religion that tries to connect the unknown with the known thereby creating order where disorder/chaos would prevail...
Winti as a Religious System
Winti as a religious system has an internal as well as an external structure. The internal structure deals with life as man is inwardly guided and the external structure entails everything else surrounding the former, i.e. the religious experience. The external structure of the belief teaches man how he or she must approach the faith in order to effect an equilibrium between the spiritual and the mores. The internal
structure deals with the will to live. This means whatever man wants from life, whatever man wants to make of his life. Man’s will is to be found in the Power of Anana that allows man to be whatever he or she wants to be. All of his actions, his do’s and don’ts, his endeavors and all that emanate from his innermost is nothing but an expression of his faith in Anana. This expression of faith is determined by the
Power of Anana through the akara (or akra or kra i.e. I myself, ego). The external structure deals with the externals that determine man’s faith in life: What do you do to turn your life in a certain meaningful direction? What pathway do you choose in order to realize the desired course in all tranquility, civility, satisfaction and orderliness?...
the Power of Anana [is] approached in four ways based on the four quarters of, the four approaches toward
the spiritual life meaning that the akara is encompassed by the Power of Anana from four angles. From this center the akara expands with the very essence that emanates from the four-ways of spiritual life...
These four-ways are further subdivided into various units each with its own specific functions and corresponding proper names. According to the Winti belief disharmony between the akara and each one of these four-ways may result into a wrong/undesirable turn in life. A confessor of Winti may, in seeking spiritual wellbeing, turn to any one of these four-ways (or their subdivisions) of The Winti in order to look for solutions for problems in life. This, however, does not means that Winti is polytheistic by nature, for that is definitely not the case. Winti acknowledges only Anana Kedjaman Kedjanpo as the All-embracing Lord of the animated world and everything else surrounding it. When a person addresses a prayer (or begi) to Maysa
[i.e. the principle of Mother Earth, one of the goron winti] this means nothing else but addressing Anana Kedjaman Kedjanpo via that portion Maysa whereupon life has presented itself in that particular circumstance."...
Anana Kedjaman Kedjanpo or The Power of Anana is The All-Embracing Spirit(ual) Controller of life. His working power is here referred to as the Power of Anana and pervades everything everywhere. This Power
manifests Itself in man through the workings of the akara and the four-ways of the spiritual life philosophy that spiritually encompasses all other extra-human aspects of life and expands the essence of the akara with life visions, harmony, order, stability and protection. The following breakdown indicates the divine working power as it emanates from the Power of Anana.
The Akara
is that portion of the Power of Anana that is in control of man’s life. The akara allows
life to be experienced after its own fashion. For man the akara is the very center of his
spiritual experience and radiance.
The Goron Winti
is that portion of the Power of Anana that has influence on life upon and under the surface of the earth. Man is not the only animated being on earth, but is part of something greater called Life whether we are dealing with a human being or a worm deep under the surface of the earth.
The Busi Winti
is that part of the Power of Anana that regulates and manages life in and around the bush and vegetation.
The Watra Winti
is that part of the Power of Anana that controls life in and around water.
The Tapu Winti
is that part of Power of Anana that pertains to life in the atmospheric sphere. Life in this realm concerns the exchange of the life-giving substance of life-forms that keeps each other in balance and sustains life itself. The tapu winti also fight against social injustice...
(The) Winti is universal. Despite the fact that the sources of Winti are African based the faithful believes that every human being is circumambiently encompassed by The Winti and that His Akara lives in every person. By believing in everything that life has to offer and by having the will to make out of life whatever one wishes already demonstrates the strength of one’s faith in Anana. Because of this universal character
every one who wants to order his life can do this through The Winti. The internal structure of the life of the believer is determined by The Akara of which every man or woman is a part, according to the Winti philosophy. To experience Winti one needs not belong to a specific ethnic group, race or nation; any one who believes will be fed by the faith. However, it is clear that those of African descent are both culturally and
religiously bound to The Winti."...
-snip-
Additional excerpts from this article are given in Part II of this series.
****
Excerpt #2:
From Patachu.com [as found in] https://dutchguyana.wordpress.com/2014/01/19/winti-from-africa-to-suriname/
"Introduction to African Suriname Religion
Winti is the cultural-religious heritage and essential product of approximately four traditional African religions. Over the centuries, these have been fused into one as a result of the socialization of Africans from different ethnic groups brought to Suriname during the slave trade. The Winti religion is part of a strong African cultural heritage that has sustained itself in Suriname despite centuries of slavery and cultural oppression. The development and practice of the Winti religion has been attacked, obstructed, and inhibited over the centuries by the colonial culture, in general, and the Christian churches, in particular. Winti was declared taboo; it was associated with the occult and with the calling of demonic powers. The whole Winti faith was put in the sphere of “black magic” and became symbolic of a lower social status in the country...
Essential Principles and Concepts of Winti
In Winti, the supreme God, which is omnipotent, omnipresent, and all knowing, is called Anana Kedoeaman Kedoeampon, meaning “God of Heaven and Earth.” The name Anana Kedoeaman Kedoeampon originates from the Fante-Akan name for the same, Anana Tweaduaman Tweaduampon. Winti concepts and vocabulary originate and draw heavily from the Fante-Akan tradition and also combine with other West African ethnic traditions, especially Ga, Ewe, Fon, West Bantu, and some Yoruba. Depending on the geographic location in Suriname, whether coastal or interior, Winti may have more or less influence from one or the other traditional African ethnic heritage, as well as a few indigenous American Indian-originated spirits and words.
Winti cosmology consists of a complex hierarchical system of spirits, with Anana Kedoeaman Kedoeampon at the top. The pantheon of Winti spans four major categories of nature spirits, in which each has its own subdivisions of lesser gods (see Figure 1). The Winti, in this sense, can be compared to the Abosom in Akan tradition and the Orisha in the Yoruba tradition. Mbiti points out that the Yoruba have 1,700 Orisha.
In Winti, in addition to the major deities and minor subdeities in the Winti pantheon, the immortal human soul and its integration to the complex of ancestral human spirits is a central feature of Winti cosmology.
The Spiritual Human Soul Triad
In Winti, as in other African religions, the physical and the spiritual are but two dimensions of one and the same universe.
Further, humans are conceived as biological/material and spiritual beings. The biological/material is the body and its material contents, and the spiritual soul consists of three parts: (1) the kra or akra (from the Fante “okra”), (2) the djodjo, and (3) the jorka.
When one dies, the kra is transformed into a jorka (ancestral spirit), through which human beings are integrated into the spiritual, cosmo-logical world. Because Anana Kedoeaman Kedoeampon is all encompassing, omnipotent, and all knowing, one cannot address oneself directly to it. This is done using the “kra,” the spiritual self, which is directed to the nature spirits also known as Winti, konfo, or jeje. The kra is the spiritual cradle of a person and is accompanied by the djodjo.
In Winti cosmology, it is believed that every person has “parents” in the spiritual world that are called djodjo; this term is derived from the Ewe “djo” and the Fon “djoto.” Every person has two djodjo, one male and one female, that could be higher or lower “Gods”; people enjoy their protection, and they can be compared to the concept of guardian angels.
The Kra and the djodjo are the two basic components of the spiritual makeup of a person while alive. As a person grows from a child to an adult, his or her Kra also grows (expands) to accommodate and develop other aspects of the human spirit. This spiritual growth can be consciously facilitated. The Djodjo is an indispensable support to the Kra in the spiritual makeup of a person...
he kra is the most essential part of the total human spirit. All people have an independent spirit, but it is still dependent on a larger whole. As long as the Kra spiritually controls the body, it means spiritual well-being, stability, and will power. When someone dies, the kra and the djodjo transform into one and become a Jorka. This term comes from the Carib-Indian word joroka and is sometimes also called djumbi, meaning “ancestral spirit.” The jorka continues to live in the hereafter, known as dede kondre or samandow.
The kra goes through various Earthly human experiences and sometimes finds itself in difficult situations. The kra is also said to be related to one’s instincts and will power. When difficulties or misfortunes occur in life, it could be due to the weakening of these spiritual “senses.” This must be “diagnosed” by a luku. A luku is a consultative visit to a lukuman. A lukuman is one who does a spiritual assessment; this involves a ceremony during which the lukuman consults a particular deity on behalf of his “patient.” This deity allows the lukuman while in trance to “see” the spiritual health/problems of a person; he can then tell the person what the problem is and refer the person to a healer called a Bonuman.
A bonuman is a spiritual healer, guide, and leader in the Winti religion. Some Bonumen can also provide the service of a luku, but many cannot because these are two separate procedures/ rituals that require communication with different gods. This communication always involves rituals, prayer, and a self-induced trance, which the luku or bonu must facilitate to communicate with the particular deity or spirit. When spiritual difficulties arise, the kra is said to be soiled and therefore needs washing and strengthening. Hence, the washing and feeding of the kra is a ritual that Winti practitioners undertake once or twice in their lives to strengthen their kra; this is usually done on their birthday. It is also necessary sometimes to feed the djodjo at that time, so special foods are prepared and offered in ritual ceremony.
To maintain spiritual wellness, it is sometimes recommended to wash the kra and provide food offerings to the particular Winti that corresponds to a particular person’s kra and djodjo. The corresponding Winti depends partially on the day of the week one was born. Just as in the Akan tradition, the weekday of one’s birth determines the name of one’s kra, and there are a total of seven names for both sexes. They also correspond to personality types. In Suriname, these names are usually only used during the purification rituals of the kra, during which the male and female version of the name is called...
Winti teachings say that people must direct themselves to their spiritual possibilities. Spiritual life must be ordered by the operation of spiritual links and divine laws, and furthermore, spiritual stability and harmony are dependent on this. The absence or violation of one of these spiritual links can mean disharmony. With faith in Winti, one can nourish oneself spiritually."...
****
Excerpt #3:
From https://dutchguyana.wordpress.com/2013/04/22/winti-surinamese-religion/ [posted April 22, 2013]
..."Winti provides an all-encompassing but flexible design for living. The everyday visible world is complemented by a normally unseen world that is peopled by gods and spirits of tremendous variety, who interact with humans constantly. Scholars have classified the great variety of Winti gods into four “pantheons”—those of the air, the earth, the water, and the forest.
The major gods and spirits include a variety of Kromanti (fierce healing spirits), apuku (often-malevolent forest spirits), Aisa (localized earth spirits), Fodu (boa constrictor spirits), Aboma (anaconda spirits), and a great host of others. Frequent rites, involving specialized dances, drumming, and songs, are used to honor and placate each type of spirit, and the spirits themselves appear on these occasions, through possession, to make their wishes known. Winti is a strongly participatory religion, in which every individual plays an active role, and specialization or special knowledge is widely distributed among the population."...
****
Excerpt #4:
From https://en.wikipedia.org/wiki/Winti
"Winti is an Afro-Surinamese traditional religion that originated in South America and developed in the Dutch Empire; this resulted in the syncretization of the religious beliefs and practices of Akan slaves with Christianity and Indigenous American beliefs...
There are four Pantheons or groups.
1. The Earth pantheon with the Goron Winti.
2. The Water Pantheon with Watra Winti.
3. The Forest Pantheon with Busi Winti.
4. The Sky Pantheon with Tapu Winti.
Certain groups of maroons also distinguish a fifth pantheon, the realm of the death.
The Earth pantheon
Aisa
Loko
Leba
Fodu
Luangu
Goron-Ingi
The water pantheon
Watra Ingi
Watra Kromanti
The forest pantheon
Busi Ingi
Ampuku
Kantasi
Adumankama
The sky pantheon[edit]
Opete or Tata Ananka Yaw
Sofia-Bada
Awese
Aladi
Gisri
Tando
Gebry
Adjaini"
****
ADDENDUM: TRADITIONAL AKAN RELIGION AND THE MEANING OF THE TWI (AKAN) WORD "KRA"
From http://felixadiawuoh.blogspot.com/2009/06/africantraditional-religious-beliefs.html
"AFRICAN TRADITIONAL RELIGIOUS BELIEFS, AMONG THE AKANS" SUNDAY, JUNE 21, 2009 BY CHRISTOPHERKWEKU RUTLEDGE
“Religion is at the root of Akan culture and forms the basis of their life and thought. The term "religion" holds a very different definition in Africa than in most Western cultures. Traditional (indigenous) religious beliefs are a part of their culture, their customs, and part of everything they do. It follows individuals throughout their lives, and puts them in touch with the unseen powers.
Family in the Akan context doesn’t consist of only husband, wife, and children. Family lineage is traced back to God (Nyame), who is sometimes referred to as "The Greater Ancestor". The Akan family isan unbroken clan that includes not only the living, but also the deadand the unborn. The Akans make up about 65% of Ghana.
Soul
The Akan belief is that God is our creator. They believe that man has certain material and spiritual elements. He is made up of life soul (Kra), spirit (Sunsum), blood (Mogya) and family(Abusua). Every Akan belongs to a clan and is bound to tha tclan by blood relation. They believe that during the sexual act, anelement called Ntro or Sunsum (spirit) from the father mingles with the blood, Mogya, of the mother and this gives rise to conception. The third element in the composition of man is the Kra, life soul, which comes from God together with one’s destiny.
The Akanconcept of man’s dependence on God is further emphasized by the fact that God gives man the animating principle, the life soul called Kra, together with man’s destiny called Nkrabea. However, the destiny can be affected by their character. The giving of the Kra and Nkrabea by God is an acknowledgement of the limitation of human power as well as an affirmation of divine providence. The Kra (soul) is said to be the small bit of the Creator that lives in every person’s body, and returns to Him after death. It is supposed to act as the spiritual force of man’s conscience and influence all of his actions.
In earlier Akan traditional beliefs, the Kra was thought of as an ancestral spirit which left the Supreme Being in a farewell ceremony in heaven so that it might be reborn in a child of its mother’s family. The word Kra is believed to have been derived from the verb Nkra, meaning "to part or to leave".”
-snip-
The Twi word "adinkra" included the element "kra". Here's some information about "adinkra" from
http://www.stlawu.edu/gallery/education/f/09textiles/adinkra_symbols.pdf
"Origin
The Adinkra symbols are believed to have their origin from Gyaman, a former kingdom in today’s Côte D’Ivoire. According to an Asante (Ghana) legend Adinkra was the name of a king of the Gyaman (Nana kofi Adinkra). Adinkra was defeated and captured in a battle by the Asantes for having copied the “Golden Stool”, which represents for them absolute power and tribal cohesion. He was finally killed and his territory annexed to the kingdom of Asante.
The tradition had it that Nana Adinkra wore patterned cloth, which was interpreted as a way of expressing his sorrow on being taken to Kumasi the capital of Asante.
The Asante people around the 19th century then took to painting of traditional symbols of the Gyamans onto cloth, a tradition that was well practiced by the latter.
Adinkra also means ‘goodbye’ or ‘farewell’ in Twi the language of the Akan ethnic group of which Asante is a part.* It has therefore been the tradition of the Akan especially the Asante to wear cloths decorated with Adinkra symbols on important occasions especially at funerals of family relations and friends. This is to signify their sorrow and to bid farewell to the deceased.
Today, the Adinkra cloth is not exclusively worn by the Asante people. It is worn by other ethnic groups in Ghana on a variety of social gatherings and festive occasions.”...
-snip-
*I added italics to highlight that sentence. I wonder if the complete meaning of the word "adinkra" is "goodbye to the soul".
Among afrocentric Black people in the United States, "sankofa" is a well known adinkra symbol.
From https://en.wikipedia.org/wiki/Sankofa
"Sankofa is a word in the Twi language of Ghana that translates as "Go back and get it" (san - to return; ko - to go; fa - to fetch, to seek and take) and also refers to the Asante Adinkra symbol represented either by a bird with its head turned backwards taking an egg off its back, or as a stylised heart shape. Sankofa is often associated with the proverb, “Se wo were fi na wosankofa a yenkyi," which translates as: "It is not wrong to go back for that which you have forgotten."
The sankofa symbol appears frequently in traditional Akan art, and has also been adopted as an important symbol in an African-American and African Diaspora context to represent the need to reflect on the past to build a successful future. It is one of the most widely dispersed adinkra symbols, appearing in modern jewellery, tattoos, and clothing."...
****
This concludes Part I of this series.
Thanks for visiting pancocojams.
Visitor comments are welcome.
This is Part I of a three part series on Suriname, South America's Winti religion.
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/surinames-winti-pre-excerpts-from.html for Part II of this series.
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).
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.
****
PART I SELECTED EXCERPTS
These excerpts are numbered for referencing purposes only. Of course, the entire article should be read.
Excerpt #1:
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.
The majority of Africans shipped to Surinam between 1650 and 1800 came from the Akan-Fanti speaking regions (today’s Ghana) and the Ewe-Fon-Nago speaking areas (Togo, Benin, formerly Dahomey, and Western Nigeria) which together formed the greater Kwa-languages and culture zone. Also a considerable number came from the
areas surrounding the estuary of the Congo River, namely the Loango (or Luwango) region belonging to the so-called Northwestern-Central Bantu culture zone. The remainder was a congeries picked up here and there along the west coast of Africa of which yet the greater portion came from the Mande speaking culture zone. It was
these Africans who furnished the basic structure for the African-Surinamese religious system.
Where the word winti came from must yet be looked into; but besides the common meaning of ‘air in motion,’ – derived from the Germanic ‘wind’ – it also signifies all activities of the Afro-Surinamers resulting from and determined by their religious experiences as a practical expression of these experiences.
The word winti is also specifically used to express the idea of a Universal Entity or Spirit. The aforementioned activities consist of rituals, beliefs and practices all tapped from a common African heritage.
Winti, of course, means more than just the rituals taking place in the kampu; it is in fact an integrated system of concepts on human behavior, on the relations between man and his ancestors as well as with nature and natural influences surrounding him and the spiritual forces of the universe. It relates the dead/the ancestors and those who are yet to be born. It explains unforeseen events indicating that they are completely in agreement with established principles; succinctly put, Winti is a true religion that tries to connect the unknown with the known thereby creating order where disorder/chaos would prevail...
Winti as a Religious System
Winti as a religious system has an internal as well as an external structure. The internal structure deals with life as man is inwardly guided and the external structure entails everything else surrounding the former, i.e. the religious experience. The external structure of the belief teaches man how he or she must approach the faith in order to effect an equilibrium between the spiritual and the mores. The internal
structure deals with the will to live. This means whatever man wants from life, whatever man wants to make of his life. Man’s will is to be found in the Power of Anana that allows man to be whatever he or she wants to be. All of his actions, his do’s and don’ts, his endeavors and all that emanate from his innermost is nothing but an expression of his faith in Anana. This expression of faith is determined by the
Power of Anana through the akara (or akra or kra i.e. I myself, ego). The external structure deals with the externals that determine man’s faith in life: What do you do to turn your life in a certain meaningful direction? What pathway do you choose in order to realize the desired course in all tranquility, civility, satisfaction and orderliness?...
the Power of Anana [is] approached in four ways based on the four quarters of, the four approaches toward
the spiritual life meaning that the akara is encompassed by the Power of Anana from four angles. From this center the akara expands with the very essence that emanates from the four-ways of spiritual life...
These four-ways are further subdivided into various units each with its own specific functions and corresponding proper names. According to the Winti belief disharmony between the akara and each one of these four-ways may result into a wrong/undesirable turn in life. A confessor of Winti may, in seeking spiritual wellbeing, turn to any one of these four-ways (or their subdivisions) of The Winti in order to look for solutions for problems in life. This, however, does not means that Winti is polytheistic by nature, for that is definitely not the case. Winti acknowledges only Anana Kedjaman Kedjanpo as the All-embracing Lord of the animated world and everything else surrounding it. When a person addresses a prayer (or begi) to Maysa
[i.e. the principle of Mother Earth, one of the goron winti] this means nothing else but addressing Anana Kedjaman Kedjanpo via that portion Maysa whereupon life has presented itself in that particular circumstance."...
Anana Kedjaman Kedjanpo or The Power of Anana is The All-Embracing Spirit(ual) Controller of life. His working power is here referred to as the Power of Anana and pervades everything everywhere. This Power
manifests Itself in man through the workings of the akara and the four-ways of the spiritual life philosophy that spiritually encompasses all other extra-human aspects of life and expands the essence of the akara with life visions, harmony, order, stability and protection. The following breakdown indicates the divine working power as it emanates from the Power of Anana.
The Akara
is that portion of the Power of Anana that is in control of man’s life. The akara allows
life to be experienced after its own fashion. For man the akara is the very center of his
spiritual experience and radiance.
The Goron Winti
is that portion of the Power of Anana that has influence on life upon and under the surface of the earth. Man is not the only animated being on earth, but is part of something greater called Life whether we are dealing with a human being or a worm deep under the surface of the earth.
The Busi Winti
is that part of the Power of Anana that regulates and manages life in and around the bush and vegetation.
The Watra Winti
is that part of the Power of Anana that controls life in and around water.
The Tapu Winti
is that part of Power of Anana that pertains to life in the atmospheric sphere. Life in this realm concerns the exchange of the life-giving substance of life-forms that keeps each other in balance and sustains life itself. The tapu winti also fight against social injustice...
(The) Winti is universal. Despite the fact that the sources of Winti are African based the faithful believes that every human being is circumambiently encompassed by The Winti and that His Akara lives in every person. By believing in everything that life has to offer and by having the will to make out of life whatever one wishes already demonstrates the strength of one’s faith in Anana. Because of this universal character
every one who wants to order his life can do this through The Winti. The internal structure of the life of the believer is determined by The Akara of which every man or woman is a part, according to the Winti philosophy. To experience Winti one needs not belong to a specific ethnic group, race or nation; any one who believes will be fed by the faith. However, it is clear that those of African descent are both culturally and
religiously bound to The Winti."...
-snip-
Additional excerpts from this article are given in Part II of this series.
****
Excerpt #2:
From Patachu.com [as found in] https://dutchguyana.wordpress.com/2014/01/19/winti-from-africa-to-suriname/
"Introduction to African Suriname Religion
Winti is the cultural-religious heritage and essential product of approximately four traditional African religions. Over the centuries, these have been fused into one as a result of the socialization of Africans from different ethnic groups brought to Suriname during the slave trade. The Winti religion is part of a strong African cultural heritage that has sustained itself in Suriname despite centuries of slavery and cultural oppression. The development and practice of the Winti religion has been attacked, obstructed, and inhibited over the centuries by the colonial culture, in general, and the Christian churches, in particular. Winti was declared taboo; it was associated with the occult and with the calling of demonic powers. The whole Winti faith was put in the sphere of “black magic” and became symbolic of a lower social status in the country...
Essential Principles and Concepts of Winti
In Winti, the supreme God, which is omnipotent, omnipresent, and all knowing, is called Anana Kedoeaman Kedoeampon, meaning “God of Heaven and Earth.” The name Anana Kedoeaman Kedoeampon originates from the Fante-Akan name for the same, Anana Tweaduaman Tweaduampon. Winti concepts and vocabulary originate and draw heavily from the Fante-Akan tradition and also combine with other West African ethnic traditions, especially Ga, Ewe, Fon, West Bantu, and some Yoruba. Depending on the geographic location in Suriname, whether coastal or interior, Winti may have more or less influence from one or the other traditional African ethnic heritage, as well as a few indigenous American Indian-originated spirits and words.
Winti cosmology consists of a complex hierarchical system of spirits, with Anana Kedoeaman Kedoeampon at the top. The pantheon of Winti spans four major categories of nature spirits, in which each has its own subdivisions of lesser gods (see Figure 1). The Winti, in this sense, can be compared to the Abosom in Akan tradition and the Orisha in the Yoruba tradition. Mbiti points out that the Yoruba have 1,700 Orisha.
In Winti, in addition to the major deities and minor subdeities in the Winti pantheon, the immortal human soul and its integration to the complex of ancestral human spirits is a central feature of Winti cosmology.
The Spiritual Human Soul Triad
In Winti, as in other African religions, the physical and the spiritual are but two dimensions of one and the same universe.
Further, humans are conceived as biological/material and spiritual beings. The biological/material is the body and its material contents, and the spiritual soul consists of three parts: (1) the kra or akra (from the Fante “okra”), (2) the djodjo, and (3) the jorka.
When one dies, the kra is transformed into a jorka (ancestral spirit), through which human beings are integrated into the spiritual, cosmo-logical world. Because Anana Kedoeaman Kedoeampon is all encompassing, omnipotent, and all knowing, one cannot address oneself directly to it. This is done using the “kra,” the spiritual self, which is directed to the nature spirits also known as Winti, konfo, or jeje. The kra is the spiritual cradle of a person and is accompanied by the djodjo.
In Winti cosmology, it is believed that every person has “parents” in the spiritual world that are called djodjo; this term is derived from the Ewe “djo” and the Fon “djoto.” Every person has two djodjo, one male and one female, that could be higher or lower “Gods”; people enjoy their protection, and they can be compared to the concept of guardian angels.
The Kra and the djodjo are the two basic components of the spiritual makeup of a person while alive. As a person grows from a child to an adult, his or her Kra also grows (expands) to accommodate and develop other aspects of the human spirit. This spiritual growth can be consciously facilitated. The Djodjo is an indispensable support to the Kra in the spiritual makeup of a person...
he kra is the most essential part of the total human spirit. All people have an independent spirit, but it is still dependent on a larger whole. As long as the Kra spiritually controls the body, it means spiritual well-being, stability, and will power. When someone dies, the kra and the djodjo transform into one and become a Jorka. This term comes from the Carib-Indian word joroka and is sometimes also called djumbi, meaning “ancestral spirit.” The jorka continues to live in the hereafter, known as dede kondre or samandow.
The kra goes through various Earthly human experiences and sometimes finds itself in difficult situations. The kra is also said to be related to one’s instincts and will power. When difficulties or misfortunes occur in life, it could be due to the weakening of these spiritual “senses.” This must be “diagnosed” by a luku. A luku is a consultative visit to a lukuman. A lukuman is one who does a spiritual assessment; this involves a ceremony during which the lukuman consults a particular deity on behalf of his “patient.” This deity allows the lukuman while in trance to “see” the spiritual health/problems of a person; he can then tell the person what the problem is and refer the person to a healer called a Bonuman.
A bonuman is a spiritual healer, guide, and leader in the Winti religion. Some Bonumen can also provide the service of a luku, but many cannot because these are two separate procedures/ rituals that require communication with different gods. This communication always involves rituals, prayer, and a self-induced trance, which the luku or bonu must facilitate to communicate with the particular deity or spirit. When spiritual difficulties arise, the kra is said to be soiled and therefore needs washing and strengthening. Hence, the washing and feeding of the kra is a ritual that Winti practitioners undertake once or twice in their lives to strengthen their kra; this is usually done on their birthday. It is also necessary sometimes to feed the djodjo at that time, so special foods are prepared and offered in ritual ceremony.
To maintain spiritual wellness, it is sometimes recommended to wash the kra and provide food offerings to the particular Winti that corresponds to a particular person’s kra and djodjo. The corresponding Winti depends partially on the day of the week one was born. Just as in the Akan tradition, the weekday of one’s birth determines the name of one’s kra, and there are a total of seven names for both sexes. They also correspond to personality types. In Suriname, these names are usually only used during the purification rituals of the kra, during which the male and female version of the name is called...
Winti teachings say that people must direct themselves to their spiritual possibilities. Spiritual life must be ordered by the operation of spiritual links and divine laws, and furthermore, spiritual stability and harmony are dependent on this. The absence or violation of one of these spiritual links can mean disharmony. With faith in Winti, one can nourish oneself spiritually."...
****
Excerpt #3:
From https://dutchguyana.wordpress.com/2013/04/22/winti-surinamese-religion/ [posted April 22, 2013]
..."Winti provides an all-encompassing but flexible design for living. The everyday visible world is complemented by a normally unseen world that is peopled by gods and spirits of tremendous variety, who interact with humans constantly. Scholars have classified the great variety of Winti gods into four “pantheons”—those of the air, the earth, the water, and the forest.
The major gods and spirits include a variety of Kromanti (fierce healing spirits), apuku (often-malevolent forest spirits), Aisa (localized earth spirits), Fodu (boa constrictor spirits), Aboma (anaconda spirits), and a great host of others. Frequent rites, involving specialized dances, drumming, and songs, are used to honor and placate each type of spirit, and the spirits themselves appear on these occasions, through possession, to make their wishes known. Winti is a strongly participatory religion, in which every individual plays an active role, and specialization or special knowledge is widely distributed among the population."...
****
Excerpt #4:
From https://en.wikipedia.org/wiki/Winti
"Winti is an Afro-Surinamese traditional religion that originated in South America and developed in the Dutch Empire; this resulted in the syncretization of the religious beliefs and practices of Akan slaves with Christianity and Indigenous American beliefs...
There are four Pantheons or groups.
1. The Earth pantheon with the Goron Winti.
2. The Water Pantheon with Watra Winti.
3. The Forest Pantheon with Busi Winti.
4. The Sky Pantheon with Tapu Winti.
Certain groups of maroons also distinguish a fifth pantheon, the realm of the death.
The Earth pantheon
Aisa
Loko
Leba
Fodu
Luangu
Goron-Ingi
The water pantheon
Watra Ingi
Watra Kromanti
The forest pantheon
Busi Ingi
Ampuku
Kantasi
Adumankama
The sky pantheon[edit]
Opete or Tata Ananka Yaw
Sofia-Bada
Awese
Aladi
Gisri
Tando
Gebry
Adjaini"
****
ADDENDUM: TRADITIONAL AKAN RELIGION AND THE MEANING OF THE TWI (AKAN) WORD "KRA"
From http://felixadiawuoh.blogspot.com/2009/06/africantraditional-religious-beliefs.html
"AFRICAN TRADITIONAL RELIGIOUS BELIEFS, AMONG THE AKANS" SUNDAY, JUNE 21, 2009 BY CHRISTOPHERKWEKU RUTLEDGE
“Religion is at the root of Akan culture and forms the basis of their life and thought. The term "religion" holds a very different definition in Africa than in most Western cultures. Traditional (indigenous) religious beliefs are a part of their culture, their customs, and part of everything they do. It follows individuals throughout their lives, and puts them in touch with the unseen powers.
Family in the Akan context doesn’t consist of only husband, wife, and children. Family lineage is traced back to God (Nyame), who is sometimes referred to as "The Greater Ancestor". The Akan family isan unbroken clan that includes not only the living, but also the deadand the unborn. The Akans make up about 65% of Ghana.
Soul
The Akan belief is that God is our creator. They believe that man has certain material and spiritual elements. He is made up of life soul (Kra), spirit (Sunsum), blood (Mogya) and family(Abusua). Every Akan belongs to a clan and is bound to tha tclan by blood relation. They believe that during the sexual act, anelement called Ntro or Sunsum (spirit) from the father mingles with the blood, Mogya, of the mother and this gives rise to conception. The third element in the composition of man is the Kra, life soul, which comes from God together with one’s destiny.
The Akanconcept of man’s dependence on God is further emphasized by the fact that God gives man the animating principle, the life soul called Kra, together with man’s destiny called Nkrabea. However, the destiny can be affected by their character. The giving of the Kra and Nkrabea by God is an acknowledgement of the limitation of human power as well as an affirmation of divine providence. The Kra (soul) is said to be the small bit of the Creator that lives in every person’s body, and returns to Him after death. It is supposed to act as the spiritual force of man’s conscience and influence all of his actions.
In earlier Akan traditional beliefs, the Kra was thought of as an ancestral spirit which left the Supreme Being in a farewell ceremony in heaven so that it might be reborn in a child of its mother’s family. The word Kra is believed to have been derived from the verb Nkra, meaning "to part or to leave".”
-snip-
The Twi word "adinkra" included the element "kra". Here's some information about "adinkra" from
http://www.stlawu.edu/gallery/education/f/09textiles/adinkra_symbols.pdf
"Origin
The Adinkra symbols are believed to have their origin from Gyaman, a former kingdom in today’s Côte D’Ivoire. According to an Asante (Ghana) legend Adinkra was the name of a king of the Gyaman (Nana kofi Adinkra). Adinkra was defeated and captured in a battle by the Asantes for having copied the “Golden Stool”, which represents for them absolute power and tribal cohesion. He was finally killed and his territory annexed to the kingdom of Asante.
The tradition had it that Nana Adinkra wore patterned cloth, which was interpreted as a way of expressing his sorrow on being taken to Kumasi the capital of Asante.
The Asante people around the 19th century then took to painting of traditional symbols of the Gyamans onto cloth, a tradition that was well practiced by the latter.
Adinkra also means ‘goodbye’ or ‘farewell’ in Twi the language of the Akan ethnic group of which Asante is a part.* It has therefore been the tradition of the Akan especially the Asante to wear cloths decorated with Adinkra symbols on important occasions especially at funerals of family relations and friends. This is to signify their sorrow and to bid farewell to the deceased.
Today, the Adinkra cloth is not exclusively worn by the Asante people. It is worn by other ethnic groups in Ghana on a variety of social gatherings and festive occasions.”...
-snip-
*I added italics to highlight that sentence. I wonder if the complete meaning of the word "adinkra" is "goodbye to the soul".
Among afrocentric Black people in the United States, "sankofa" is a well known adinkra symbol.
From https://en.wikipedia.org/wiki/Sankofa
"Sankofa is a word in the Twi language of Ghana that translates as "Go back and get it" (san - to return; ko - to go; fa - to fetch, to seek and take) and also refers to the Asante Adinkra symbol represented either by a bird with its head turned backwards taking an egg off its back, or as a stylised heart shape. Sankofa is often associated with the proverb, “Se wo were fi na wosankofa a yenkyi," which translates as: "It is not wrong to go back for that which you have forgotten."
The sankofa symbol appears frequently in traditional Akan art, and has also been adopted as an important symbol in an African-American and African Diaspora context to represent the need to reflect on the past to build a successful future. It is one of the most widely dispersed adinkra symbols, appearing in modern jewellery, tattoos, and clothing."...
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This concludes Part I of this series.
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