AN AFRICAN-AMERICAN RELIGION CALLED WINTI

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. But Africa is a continent with many peoples and cultures, and their belief systems undoubtedly differed from one another. For example ontological ideas of the Congolese differed from those of the Ghanaians. Even neighboring peoples did not necessarily shared common religious traditions. However, commonly held elements were emphasized in the foreign and new milieu such as Surinam for example. 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 (todays 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 winti1,2 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 kampu3; 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 is not an imposed system top down, but is something that wells up from within, germinates and feeds in families, relatives, generations, communities, society as a whole. It is common law deeply rooted in an unbroken past. _______
Most probably, according to cultural anthrolopogist D. France Olivieira, a Bantu word as the radical nt [e.g. a being and with a /u/ suffixed to it (-ntu- translates as a living being)] suggests. Preceded by Ki [ meaning thing of characteristic of, language of, (KiKongo = the language of the Kongo people), sayings of] Kint(u) therefore means the sayins, philosophy of the living being/entity The sounds shifts (/k/ becoming /w/ and /u/ becoming /i/ are explainined by Gramms Law. 2 The religious concept winti signifies (1) the Afro-Surinamese religious system; (2) the Universal Spiritual Entity or The Creator(-God) or (The) Winti; (3) a spirit or any manifestation of (2); (4) being in trance or being possessed by a spirit. We therefore write Winti when referring to the religion, (The) Winti for The Creator(-God) and winti in all other instances. 3 The roofed open-sided area where most of the ceremonies and dances take place.
1

Stichting Tata Kwasi Ku Tata Tinsensi Foundation Abrasastraat 9 Paramaribo Surinam Phone: (597) 492-513 Mobile: (597) 867-6113 Email: jazaalman@yahoo.com

AN AFRICAN-AMERICAN RELIGION CALLED WINTI

The priests or bonuman4 control neither determine the course, the tenets of the faith of this religion. They, the bonuman, just like the adherents are bobbing along making use of its resources. The bonuman are but ministers and interpreters of the winti. In the kampu and the other places where the above-mentioned ritual activities are taking place, it is just the winti principles that are brought into focus and dramatized.

Winti is democratic in concept. In principle any man or woman can, without mediation from a bonuman, directly contact the winti or the ancestral spirits. Besides neither place nor time falls outside of the winti influences and/or the reach of The Winti. Nevertheless the bonuman still plays an important role in the system. He translates the beliefs and articles of faith, that otherwise could remain formless, into formalized actions. He is also a preceptor, a treasure trove of the cult and wisdom as well as a vital catalyst. He gives form to abstract notions and practical meanings to symbols. He is the intellectualizing agent of an overwhelming emotional force. Through his knowledge of both substance and form of Winti, his experience with the spiritual world and his insights of human psychology the bonuman proves to be a dynamic force to be reckoned with in the Winti community. 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. Mans 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 dos and donts, his endeavors and all that emanate from his innermost is nothing but an expression of his faith in Anana5. This expression of faith is determined by the Power of Anana through the akara6 (or akra or kra i.e. I myself, ego). The external structure deals with the externals that determine mans 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? These are questions to be answered by the external structure of mans spiritual life. The external belief structure of Winti is related to the ways man tries to order his spiritual life. Via this institution man is guided by the chosen ones, the bonuman, who have knowledge of the internal structure of life and thereby, through their spiritual endowment, know what connections must be made for the benefit of man both as an individual and as a collective body. These elect who propagate the Winti principles can bring mans life into harmony with his desires by means of the rituals. Briefly stated the external structure is the way how man expresses his belief, in other words the way how he gives shape to his belief and how he worships. _____
4 5

From Fon bo(ko)no [+ Sranan man ] derived from gbo meaning protective agent. A Twi (Ashanti) word meaning (also in 6 Sranan) creator, ancestor. Twi word meaning spirit, soul, ego.

Stichting Tata Kwasi Ku Tata Tinsensi Foundation Abrasastraat 9 Paramaribo Surinam Phone: (597) 492-513 Mobile: (597) 867-6113 Email: jazaalman@yahoo.com

AN AFRICAN-AMERICAN RELIGION CALLED WINTI

The power of influence of The Winti follows the lineage of the akara down the line of the kabra (i.e. the spirits of the ancestors). The strength of the belief in Winti is located in Anana Kedjaman Kedjapo or The Winti. That is commonly expressed by the following aphorism: a ben de bifo, bifo ben-de ben de, di tron ben-de tide, meaning: it was anterior to being before becoming being today [i.e. It (= the Universal Entity) was before It (= the first ancestral spirit) existed, and realized Itself (= todays living progenies) today.] The Power of Anana includes the totality of life and living. Life is controlled and managed by parts of This Power. In Winti one believes that the akara represents the Power of Anana in man In this akara lies embedded mans elementary behavior patterns in terms of what he wants, can do and what he ought to do. By laying oneself open to all of the elements of the Power of Anana the akara is expanded with Its Essence thereby gaining knowledge, wisdom and self-confidence leading toward mans self realization and a fulfilling life. In view of this man may focus on any part of the Power of Anana that fixes any particular part of his spiritual life. These parts are also referred to as winti often with their specific proper names. These elements in the Power of Anana are approached in four ways based on the four quarters of, the four approaches toward the spiritual life7 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 have to do with how life converges on man. The four-ways how spiritual life outside of the akara is divided up are: (1) the Goron Winti [spiritual perception and/or experience as engendered by the manifestation of the Earth] (2) the Busi Winti [spiritual perception and/or experience through the manifestation of the Vegetative Life] (3) the Watra Winti [spiritual perception and/or experience as engendered by the manifestation of the Aquatic Realm] (4) the Tapu Winti [spiritual perception and/or experience as engendered by the manifestation of the Atmospheric Realm] 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 Kedjanpo8 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.

____
7

a fo uku fu a gadu libi, a fo fasi fu a gadu libi. From Twi Anana Keduaman Keduanpon meaning The Lord Creator of the Tree of Life, but is translated in Suriname as Creator of heaven, earth and the universe.
8

Stichting Tata Kwasi Ku Tata Tinsensi Foundation Abrasastraat 9 Paramaribo Surinam Phone: (597) 492-513 Mobile: (597) 867-6113 Email: jazaalman@yahoo.com

AN AFRICAN-AMERICAN RELIGION CALLED WINTI

The konfobegi and the begimofo are but ways of meditating, of begging, of beseeching the Power of Anana. Through the mofo (i.e. orally) the belief principles are transmitted to the believer. Winti makes a clear distinction between good and evil. Bonu represents goodness and wisi represents evil. The bonuman promotes and serves goodness whereas the wisiman concerns himself with evil doings. Winti stimulates the good and battles evil. The Religious Characteristics of Winti In Winti one believes that every human being is circumambient by portions of the Power of Anana. But it is the akara that determines what portions of this Power may endow human life. Thus the spiritual realm in Winti is made up of:
.

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 mans 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.

Stichting Tata Kwasi Ku Tata Tinsensi Foundation Abrasastraat 9 Paramaribo Surinam Phone: (597) 492-513 Mobile: (597) 867-6113 Email: jazaalman@yahoo.com

AN AFRICAN-AMERICAN RELIGION CALLED WINTI

The Yorka9, Profen10, or Kabra11 is the way back to that part of the Power of Anana whence mans life originated. The profen, yorka or kabra or the bakasey-sama ( = backside people i.e. people of/in the past) as they are sometimes collectively referred to, is the opposite of the akara. The what-you-are-looking-for-by-day-you-will-not-find-at-night and the what-you-arelooking-for-at-night-you-will-not-find-by-day12 philosophy of Winti focuses on this antithesis and offer an explanation. The kabra deals with the shadowy side of life represents the development of ongoing life. The Sweri (Oath) and The Obiya13 (Operating Force) The obiya works outward from the inside and see to it that what must become reality becomes reality. The obiya is the realization of ones desires, the manifestation of ones desired goals. The obiya is the realization power that flows from the spiritual relations between the akara and the four-ways of the spiritual life pertaining to that which must be(come) manifest for man as willed. The sweri is that to which you obligate yourself as a human being whereby the obiya is created. The sweri is everything that you wish for yourself, that you promise yourself and faithfully work toward its realization. The sweri can be approached in two ways: as a key, with consequences, or as a wish, without consequences. The sweri-as-key is condition-bound and will continue to operate until the conditions made at the beginning are cancelled. In the case of the sweri-as-wish one has to do more with a kind of self-motivation to realize a certain set goal. These separate parts into which the Power of Anana (akara through sweri\obiya) is subdivided are not really loose disjunctions when approaching the whole, but they can be separately invoked by the faithful in order to have a certain spiritual goal either activated or worked out as a life-goal. Mans life is strongly influenced by these parts and it is exactly there that the knowledge and science outside of the akara that need to be unlocked, are anchored. Without a combination of the akara and any or more of these parts, the akara will not develop and therefore will not be able to further expand and takes man to greater heights. (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 ones 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 _____
Fresh ghosts. Settled ancestral spirits of African provenance and of those locally born in Surinam. Kabra is derived from 12 the Twi word krapa meaning good soul|spirit. San yu e suku na dey, yu no e feni en na neti and san yu e suku na neti, yu no e 13 feni en na dey. This word is found in all Kwa-languages with more or less the same meanings very often with contrary meanings as well. This same phenomenon also obtains in the Caribbean. However as the word is (meant to be) used here it particularly refers to Ibgo (in Eastert-Nigeria) expression obi a meaning this particular mind|wil.
9 10 11

Stichting Tata Kwasi Ku Tata Tinsensi Foundation Abrasastraat 9 Paramaribo Surinam Phone: (597) 492-513 Mobile: (597) 867-6113 Email: jazaalman@yahoo.com

AN AFRICAN-AMERICAN RELIGION CALLED WINTI

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. The Philosophy in 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 ones 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 ones 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
Stichting Tata Kwasi Ku Tata Tinsensi Foundation Abrasastraat 9 Paramaribo Surinam Phone: (597) 492-513 Mobile: (597) 867-6113 Email: jazaalman@yahoo.com

AN AFRICAN-AMERICAN RELIGION CALLED WINTI

practicing ones 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. How does that come about? This question is very important in understanding how the positive, the good works in Winti. But first it should be clear how good and evil operate in life and where man stands in all this. Health and disease are namely two poles that strike a balance in life. Man may experience sickness, though part of life, as an injustice. Being ill can provide man with the insight of how not to live thereby forcing him to adjust and/or change his lifestyle and attitudes. Illness, accidents and other forms of suffering befall all humans and are caused by indiscriminate human behavior. Neglect of inter-spiritual contact between the bun akara (i.e good self, ego) and the bun winti (= the positive steering force of winti) may result in handling matters wrongly and therefore harming the individual. This inter-spiritual neglect , this undesirable relation could be reason enough to cause dis-ease instead of the wished for health, strength, knowledge and wisdom. When you abuse yourself or your elders, you reduce yourself to being less than dirt14. 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).

_____
14

Te yu e afrontu yusrefi noso wan bigisama fu yu, dan yu e tyari yusrefi kon poti ini wisiwasi.

Stichting Tata Kwasi Ku Tata Tinsensi Foundation Abrasastraat 9 Paramaribo Surinam Phone: (597) 492-513 Mobile: (597) 867-6113 Email: jazaalman@yahoo.com

AN AFRICAN-AMERICAN RELIGION CALLED WINTI

What is Winti? Want to know more? See the following books by Mr. Julin A. Zaalman:

1. August, een Bonoeman: de beleving van Winti Vertellingen, Paramaribo, 2002. 304 pp. Surinam$50.00 (US$20.00; 20.00) 2. Gily en Lise: De beleving van het geloof in Winti. Paramaribo, 2005. 776 pp. Surinam$100.00 (US$40.00; 30.00) 3. Mi Abre Mi Abre Mi Kuminiti-ye: Winti, Kennis van het Leven. Paramaribo, 2006. 274 pp. Surinam$65.00 (US$22.00; 20.00) 4. Asayse Nana A Nyamkemponudyima: Hoe Anana Zich aan de Mens Openbaart. Paramaribo, 2007. 192 pp. Surinam$60.00 (US$21.00; 20.00)

Stichting Tata Kwasi Ku Tata Tinsensi Foundation Abrasastraat 9 Paramaribo Surinam Phone: (597) 492-513 Mobile: (597) 867-6113 Email: jazaalman@yahoo.com