There are so many things out there about what Afrikan spirituality is that I did not want to beat a dead horse with that one (not yet anyway). However, I did want to start a list of what Afrikan spirituality is NOT. I se the word "start" here, because I would like this list to be added on to by the group.

1. Afrikan spirituality is not ecumenical.

The word ecumenical is defined as "worldwide or general in extent, influence, or application". In other words, a tradition that is ecumenical is universal. This does not apply to Afrikan spirituality as it is Ancestral and not universal. In fact, do not even be fooled by the term universal. When the West speaks of something being universal it is usually actually imperiealistic. Imperialism is usually the forcing, in some form or another, of one culture on others as "the truth" to be lived by everybody. We see this in full stride with christianity and islam.

2. Afrikan spirituality is NOT for non-Afrikans.

This has been one of the banes of Afrikan spirituality for the past 10 years or so. Hundreds of Yurugu (whites) and other non-Afrikans are flooding various Afrikan spiritual houses around the world, but particularly in amerikkka. Of course, they are there because they have been let in. However, the deities that are present in our traditions are not only real but they are also part and parcel of the blood and spiritual DNA of Afrikan (Black) people only. This is a fact that many wish to run away from in their useless quest to be universal and prove to Yurugu and other non-Afrikans that their traditions (Afrikan) are as good as others. This is a fruitless endeavor and quite unnecessary. There is nothing wrong with exclusion.

As stated on the Mami Wata website: "The Vôdùn religion at its cosmological core is an Ancestral religion meaning that the African Diaspora have a very special relationship with the Vôdùn deities, because they are born to them, and the deities are passed down through their bloodlines. This holy covenant was made with the Africans and god/ess more than 10,000 + years ago through birth inheritance and ethnic affiliation". She further states:"Those of the non-Diaspora who have PURCHASED ‘initiations irregardless of PURCHASED ‘ranking’ can NEVER resurrect (initiate) the personal deities, especially the enslaved Ancestors, of ANYONE in the Diaspora. That is a priestly calling unique to the African/Diaspora lineages. Therefore, only they (African/Diaspora lineages/priests) can be Mamam and Papa of anyone in the Diaspora in the Vôdùn religion". (Quotes from Mama Zogbe)

The above statements are from a well-respected Vôdùn (Afrikan Vôdùn) priestess who has never made any public claims to nationalism or Pan Afrikanism that we know of. It should be noted that when she uses the word “non-Diaspora” she is talking about non-Afrikan people. To add further clarity, even to her comments, we submit that not only can they not resurrect (initiate to) our deities, but also the Ancestors and the deities do not accept their participation in our ceremonies either. Regardless of the big trend of Afrikans allowing these people to come into our traditions we can see that our traditions are not accepting of them (non-Afrikans) and the Ancestors and deities are VERY, VERY upset at those who are allowing these non-Afrikans in our traditions. Looking at Mama Zogbe’s statements, which are based on the reality of Ancestral traditions, we must ask why would someone want to be in a tradition when they REALLY cannot (no matter how much they pay) not be initiated into its priesthood or even RECEIVE a deity?

3. Afrikan spirituality does not accept or support deviant lifestyles such as homosexuality, lesbianism, bi-sexuality or ANY form of dis-sexuality.

It seems as if Afrikan spirituality has become sort of a dumping ground for actions that were not accepted in other traditions. For some reason, someone put up a false sign saying that the Afrikan deities accept such life styles. This is totally and unequivocally FALSE. However, Afrikan spirituality is designed to heal such social dysfunctional behavior. Therefore, Afrikans engaged in that type of behavior are accepted by the deities from the perspective that these Afrikans are coming in with the intent of the above-mentioned healing. It should be noted that the deities will know when someone is just "fronting" about getting rid of dis-sexual behavior and they WILL and DO act on such "fronting" accordingly.

4. Afrikan spirituality is not magic or magical.

Afrikan tradition is not about quick fixes, casting spells, making a man or woman stay with you, kwk. This is not the hocus pocus of the wiccans, satanists, druids, kwk. For thousands of years our traditions have been used to elevate above our present level and also to defend ourselves against our enemies.

5. Afrikan spirituality is not monotheistic.

I have seen a trend, though sort of small, of New Afrikans (Afrikans born in amerikkka) purporting our traditions as monotheistic. They often do this by equating the deities with the christian angels. This is absolutely unacceptable. There are thousands of Afrikan deities that, though they operate from that central source (Segbo-"the great Se" in the Afrikan Vôdùn tradition), that have their own functions on an active spiritual level much different from the fake angels of the torah, bible, and quran. I end this here hoping that my readers have others they wish to add to this list.

6. Afrikan Spirituality is NOT stagnant or static.

The Afrikans of Cuba, Aiyti, and Brazil seemed to have quite overstand this concept quite well. In their geographical locales, they allowed the ancient Afrikan traditions to naturally take on new form. It can be seen in how the Odù manifest amongst the Afrikan Lukumi. It is truly pronounced in Aiyti where they allowed spirit to naturally manifest to bring about NEW deities. This seems to be the point that many united-states-born New Afrikans get lost on. Vôdùn (and Afrikan spirituality in general) is rooted in “ame weluwo” which is Evhe-Vôdùn for “the soul of a people”. Therefore, the traditions must adapt to the geographical and experiential circumstances of the people. There are new deities here in amerikkka among New Afrikan people that are waiting to be deified to the deity realm. No one taught us this better than Oloye, Medahochi K.O. Zannu (ibara torun). Since we KNOW that Afrikan spirituality is rooted in nationalism then we are exhorted to apply our nationalism to our tradition. Medahochi often stated that this is the difference between a living tradition and a dead tradition. As Éjì Ogbè states, Human beings Become Òrìsà. If this is true for Afrika it is definitely true for us. Click here >> to view my article "Human Beings Become Òrìsà." However, it should be kept in mind that we do not have to make a new tradition. The traditions themselves are designed to adapt and take on new forms without changing the essential core of the tradition.

Baba Fáwèsagù, Àwòtunde Yáo Dòsùnmú Fáseyin
Dámballà New Afrikan Vôdùn Ancestral Order

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