MAMI WATA: ARTS OF THE

WATER SPIRITSIN WESTERN

AFRICA

Adoration of water spiritsReflects animism of West African belief

systemsAll aspects of nature are ‘enchanted’ or

animatedIcons of the goddess are replete with symbols

that would be understood by locals as dealing with watery regions, including fish and dwellers of the sea, boats, trade items and nautical equipment

Each tribe venerated the goddess via unique artisan creations, with local resources utilized in an identifiable style: Igbo, Ife, Ibibio, Lake dwellers

CONCEPTIONS ABOUT THE GODDESS:EVOLVING ICONS OF MAMI WATA

Ijo, Niger River Delta

Poster, Togo, circa 1970

Syncretism and belief systemsDefined in Webster as “the combination of

different forms of belief or practice” (1174)Anthropologically, represents the c0-mingling

of different spiritual beliefs and practices, often due to local contact with ‘other systems’: the Other

Syncretism involved in Mami Wata belief systems can be visualized via the evolution of the icons representing the goddess: she has evolved from early African motifs through contact with Christian Europeans, and later with Islam

“Borrowing of beliefs” occurs when a niche becomes openOne concept becomes less relevant, others appear

Syncretism uses an open niche opportunistically

Convergence of Mami

and animism of

aquatic realm

Aquatic

deities

Water adoratio

n

DEFINING THE PHENOMENA OF MAMI WATA

Mami Wata is a global phenomenon involving communication and adoration of Water Spirits: picture of contemporary Priestesses in Benin

WHO IS MAMI WATA?Drewal defines phenomema as “a water spirit

widely known across Africa and the African diaspora…” (Drewal, 23).

Originally derived from ancient African practices in adoration of water spirits, particularly in the Niger River delta and the confluence of rivers found in Benin area

Geography of region reflects the importance of water in ancient African’s cosmos as it brought bounty from the seas, irrigated land, and brought trading to the area

GEOGRAPHY OF WEST AFRICANile River delta provides for much of sustenance for

coastal and inland population

Benin coastal estuaries and river deltas also created trade routes as well as source of food supply

Water spirit appeasement has been historically important since ancient times

Ancient Ibo water spirits were part of Ibo pantheon; animism dominated perspective

Areas noted included

alluvial fans of rivers

River tributary system has a large economic impact on areaTribes such as the Igbo, Ife, Owo and others

are impacted by seasonal river floodingSeasonality of rituals linked to environment

EARLY MAMI SYMBOLS INCLUDE RAINBOW, SERPENTS

Rainbow represents heavenly bounty, wealth of nature

Female side of the universe

“rainbow is linked with the boa, which is its’ messenger” (Parrinder, 1980)

Denizens of watery region worshipped

ANTHROPOMORPHIC NATURE OF MAMI: REFLECTIONS OF WATER

Often depicted with snakes, particularly the python, from early Ibo myths about water spirits and animals associated with the water. Also crocodiles, fish, and in Nigeria/Benin area, the mudfish.

Mami reflects qualities of water: luminescence, mirror-like images, blue backgrounds, volatility and fluidity of character: often seen as flighty.

MUDFISH and Mami as symbols of survival

Mudfish swim upstream near the Niger- can get stranded when it recedes, but they persist!

Women recognize the fish as the symbol of ‘survival’ both economically and spiritually in Niger region

Bowl from Benin National Museum

MAMI’S CHARACTERISTICS- SEEN IN ICONOGRAPHY

Exists as spirit both fish and water (mediator): Hybrid goddess

Represents ideal of beauty (particularly foreign beauty after onset of trade in 17th century): mermaid masts

Mirrors are symbols of water, as well as self-reflection and assessment

Indicators of wealth surround Mami as she brings prosperity via trading goods- jewelry, cosmetics

Mami sports indigenous interpretation of ‘high fashion’ : indications of foreign influence

Long, wavy or straight hair betokens sensuality

Sunglasses: fashionable and reflective like water

Ubiquity of images from many areas of Western Africa attests to popularity of water goddess

Ewe or Mina: Benin-Togo area, circa 1950

ORIGINAL ICONS FROM IGBO PEOPLES REFLECT EARLY ATTENTION TO WATER SPIRITS

Dona FishAngola,Circa 1950’s

IBIBIO RENDITION OF MAMI

Utilization oflocal materials with

characteristic attention to detail

among Ibibio woodcarvers: hands and face reflect fine

craftsmanship-Mami Wata shrine

figure,Southeast Nigeria,

1950’s

Mami associated with dreams: can answer your prayers, or speak to you in dreamsGoddess in trance state

Devotees answer messages from Mami in dreamsOften conversion to this

belief occurs after repetitive dreaming of the spirit

Women and men are called to the goddess and leave for a period of ‘purification’

Adherents may leave letters for Mami on an altar, to be answered in a dream

Togo, Circa 1970’s

Different materials and styles reflect local artisan specialties

Mami Wata masquerade head dress: Efik Southeast Nigeria, 1950’sMami riding on a mudfish, snake entwined at waist, carrying a water jug

SHRINES TO MAMI PRESENT MULTI-LAYERED INFLUENCES ON ICONOGRAPHY

SHRINE IN BENIN: NOTE THE NAUTICAL MOTIFS

Ethnographers assert that Mami originated as West African belief systemDrewal: “I would suggest that much textual

and visual evidence indicates that the concept of Mami Wata..originated long before the massive dispersal of Africans to the Americas..”(2007, 37).

Parrinder and other archaeologists have specifically noted the roots of these systems in early water spirit adoration cults, some involving adolescent women who bathe in the river systems throughout West Africa to ritually signify their adherence to the cult (1980)

Multivocal images provide many messages to viewer

PERFORMANCE INTERACTION

PHENOMENON LATER REFLECTED DEVELOPMENT OF TRADE BETWEEN AFRICA/ EUROPEMAMI WATA: Pidgin English for mother water

Slavers visiting African coast brought images of ship mastheads with ‘mermaids’ on them

Interpreted by indigenous Africans as iconography of water spirits

As trade/slaving evolved, iconography and its re-interpretation evolved

Local interpretations reflect local artistic styles, and unique renditions of Mami

EUROPEAN ICONOGRAPHY TRANSLATED INTO WATER SPIRITS

Africans viewed Europeans as‘water dwellers’ as they came from the sea

Joao de Barros, 15th century said “Africans..who bowed down and adored the figurehead of the Portuguese flagship- a wooden statuette of the Angel Gabriel”

(Jayne, 1970, 47)

MAMI REPRESENTS:Good fortune and wealth: she brings ‘wealth

from the seas’ (trading)Healer of physical/emotional illsPriestess of dreams Seductive presence/danger and moral

ambiguitySpiritual revelation for those who are

marginal in African society, particularly women in male- dominated power structure.

PART OF HERITAGE OF AFRICAN WORLD VIEW: SPIRITS INHABIT THE NATURAL WORLD

Coexist with supreme gods in cosmologyOften female Mami has a consort who is male

who is earth godWest African spirituality is flexible, often

incorporating aspects of other ideologies that are influential

World view is permeable: has changing perspectives and evolving ideologies

Huge impact of Christian/Muslim faiths after advent of trading/diaspora

Syncretism evident in images: Christian and Hindu influence

Mma mask: Igbo peoples, Igboland, Circa 1960’s

EUROPEAN ICONOGRAPHY and its’ impact on Mami worship

Poster originally circulated in West Africa in late 1800’s of a circus performer

Its’ popular appeal there rested on her ‘resemblance’ to indigenous representations of Mami Wata iconography

BY MID-1800’s: MAMI BECOMES MORE EUROPEAN

Impact of “posters” on image creation

Fusion of Hindu deity images with influx of traders from India

Identification of wealth with western goods/origins from abroad

Evolution of altars/mami iconography to reflect these changing preferences

Mami now oriented towards acquired vs. inherited wealth

INDIGENOUS VS. OUTSIDEINFLUENCES ON MAMI WORSHIPDebate continues over extent of Euro

influence versus evolution of indigenous iconography and ideas

Mami originated in Africa: continues as spirit in Vodun worship, in Benin dancing and festivals

Mami has travelled with diaspora into Afro-Caribbean cultures

Mami: Worshipped By Mama Lola both in Haiti and United States (Lasyrenne)

Who is the “other” in this context?

Both Europeans and Africans adapted images of women and water (mermaid) and embedded ideology within it: Jolly water mask, 1901: Benin

How was the evolution of belief influencedby the convergence of Mami with the “Other”?

Photo from 1901, water spirit headdress, Bonny, NigerRiver delta

MAMI’S CHANGING ESSENCEGlobal trading

impacts the creation of Mami shrines: trade goods from US and Indian perfume juxtaposed in altar construction

“Appropriation” of desired materials provides clues to her changing essence

Iconography began utilizing local materials and often traditional techniques

Top: Contemporary forgers from Dahomey create unique interpretations of Mami icon, 2007;Left: water spirit headdress, NigerRiver delta

NOW IS A GLOBAL SYMBOLOF RECLAMATION/RESISTANCE

Mami seen in villages across Africa/Caribbean

Major player in resistance to evangelism, resurgence of traditional belief ways

Represents women as economic power in patriarchal societies

Ouidah, Benin masquerade

MAMI AS PERFORMANCEEMBODIMENT

Mami’s paddle dance: in festival, ritual

Snake images as sexual, power metaphors

Illustrates an ‘enchanted world view’ (reclaimed)

Experienced as direct contact with deity

Mami totems sold throughout Africa

Ibibio: Nigeria, 1980’s

DANCE AS INTERACTION WITH THE GODDESS..

“Paddle” dancer presents as favored costume for Bourian dancing:Benin

Costumes reflect iconography with long hair, snakes entwined, and photos on dress of politians, influential families

Contemporary views of theMami personna

Evangelical painting rejecting the influence of ‘temptress’ Mami Wata, 2005

Jolly masquerade headdress,Sierra Leone, 1980’s

Comparing contemporary versus early iconography

“Indian King of Mami Wata” 200515th century coin: Mantova- image of bifurcated-tailed mermaid

Clash between exclusivity and syncretism in belief systems

Evangelism rejects the indigenous water goddess because she embodies the sensual as well as the early belief systems

Clashes between old and new ideologies occur throughout Africa today

Icons tell the story of multiple influences on a belief systemWater goddess

worship fuses with political agendas in many countries

Performance ritual embodies the economic and social struggles of West Africans as well as those in Diaspora

Masquerade: Ouidah, Benin 1995

Mami is flourishing in the United States and the world…

Washington, D. C.: a tribe group exists on Tribe.net for Mami Wata devotees in the United States and around the world

Women are becoming priestesses in the US as well as Africa today

Mami Wata’s evolution continues….

Diamond/gold encrusted Mudfish brooch from Benin

Syncretic influences on belief system can be viewed in artMami Wata,

arguably an indigenous goddess, became merged with African perceptions of the “Other” after contact

As more influences prevail, Mami becomes a more complex and hybridic phenomenon today

Curative Bundle, Haiti

By analyzing syncretism, we learn about perceptions of the “Other” (Drewal, 2005)We see the mirror

image of ourselves reflected in changing iconography

We gauge impact of ‘foreign’ cultural practices and symbols on others…

Belief systems are examined via ethnography and extrapolated from material artifacts…

Summary: visual cues to changing essences

Mami in canoe headdress, Owumiri, 1950’s

Mami continues to evolve as a living goddess that delivers powerful messages

Her current status is an inspiration to all African women who must encounter power struggles in their local and national livesShe continues to challenge patriarchal and religious belief systems that relegate women to a second class statusShe sports modern costume and speaks to those who wish for an alternative belief system today

Thank you