"Others" and interculturation

The articles this week discussed the idea of “others,” as meaning foreigners and how their presence influenced African cultures. In, “Imaging Otherness in Ivory” by Suzanne Blier, she describes the “others” as being foreigners, namely the Portuguese embarking on new territory and how they are received by the African cultures. The article discusses the reaction and receptivity the arrival of the Portuguese had on the Kongo, Sapi, and Benin cultures during the 15th century.  These African cultures related the Portuguese to their spiritual beliefs of the underworld and the undead. The Kongo interpreted the Portuguese Christian crosses with their own symbol of the crossroads which is the the entrance to the spiritual realm. The Portuguese were often portrayed by the Sapi culture in ivory carvings such as horns and saltcellers. The Benin often depicted their carvings of the Portuguese with mudfish because of the relation it has with Olokun, the god of the sea and the undead.  In, “Mami Wata Shrines” by Henry John Drewal, the article discusses how the shrines were compiled of borrowed Hindu chromoliths and Indian objects, they used these objects to create their own spiritual beliefs and incorporated it into their culture. Both of these articles discuss the relationship between the Portuguese and the African cultures and the influences they had on each other. It is important to understand the "cross-cultural pollination" which occurred as a result of the Portuguese arrival in Africa. 

Vodou

After studying Haitian Vodou, it is clear to see the influences of African and European cultures.  Vodou spiritual practice of beliefs blended of Catholicism brought by the European (French) slave owners and the Yoruba religious beliefs brought by the African slaves from Yorubaland (parts of Nigeria, Benin, and Togo—known by Europeans as “the slave coast”). Women are deeply respected in all of these cultures and beliefs. The Yoruba have a respected term for women: “Our Mothers” this is a term used for all female ancestors, female deities, and elderly living females. The Yoruba show respect toward many deities (Orisha). Examples of Orisha are Orunmila and Eshu, they act as the mediators between humans and deities. A diviner, babalawo, is a mediator between humans and Orunmila.  In Catholicism (a monotheistic religion), Mary (the Madonna), is viewed as the mother of Christ and is considered a saint. Priests and Saints are represented as mediators between humans and deity. In Vodou, there are no deities, nor saints.  Erzulie Dantor is a respected female spirit (lwa).  Haitians viewed imagery of the Madonna because of the catholic slave owners. The Haitians saw the Madonna as Erzulie Dantor: a strong female spirit usually holding the Christ child, however, the child may be depicted as female portraying the strength of female roles in Vodou. The Erzulie Dantor is thought to be the protector of children and is sometimes depicted with scars on her cheek due to wounds from battle in the revolution protecting children from harm.