African Traditional Religion: Sources of the Unchanging Goddess

Original Article By: Rainfaerie

“Darkness preceded light and She is Mother”

- Inscription on the altar of the cathedral, Salerno Italy

Introduction to the Concept of the Divine Feminine

            It has long been known that women created most of early human civilization. Some of the professions of women that have contributed to human survival are: teaching, cooking, nurturing, hunting, rearing children, production of ceramics, weaving, medicine, the healing arts and much more. So why then are women so often depicted as inferior beings, given their substantial contribution to human survival? The answer lies in the shift in the organization of matriarchal civilizations to those with patriarchal agendas. Women—who were once held in very high esteem as the mothers and nurturers of humanity became—subservient to men, and were devalued in the eyes of society. The rise of patriarchy marked a shift in many religions worldwide from the veneration of the divine feminine principle of the universe to a male supreme being. However, although patriarchal values dominate most of the world, many traditional African religions continue to recognize the female aspect of divinity—at times referred to as Earth Goddess or Mother Goddess in addition to the male aspect. The influence of this female archetype has spread far and wide, reaching the shores of Europe, Asia, the Caribbean as well as the Americas. Various matrifocal customs that predate modern societies can still be seen in cultures around the world. In this analysis, the concept of the divine feminine archetype will be discussed in the context of African traditional religions. Although portrayed in various forms and nationalities across the globe, the African Mother Goddess remains a vital force behind many forms of spirituality—including those considered mainstream religions. The female aspect of divinity is not exclusive to Africa, She is portrayed many Afro-Caribbean—syncretistic—religious traditions, Christianity, and many other western religions.

The Goddess in West Africa 

            Among the Fon of Dahomey—now Benin, the Supreme Being and Creator of the universe, Nana Buluku, is an androgynous being. The Fon creation myth holds that Nana Buluku gave birth to Mawu—sometimes referred to as Mawu-Lisa. Mawu refers the kind female aspect of God who is nurturing, and Lisa is the aggressive male aspect who punishes. However, Mawu is often referred to as an independent entity without the surname Lisa—denoting a divine, female creator. A glance at the etymology of Mawu suggests the meaning to be “the one who does not kill,” suggesting her nurturing nature as the source of life. Another definition of Mawu is, “that which you cannot exceed,” suggesting her ultimate power, and authority over the universe. (Gaba 64) According to Fon mythology, Nana Buluku was assisted in creation by Da, also known as Aido Hwedo—a serpent who formed the mountains, valleys, and waterways of the earth who later coiled beneath the earth to promote cosmic balance. Aido Hwedo then transformed into a “pair of deities”—the serpent goddess who promotes balance, and the god Damballah. (Foubister 174) 

            The Yoruba of Nigeria refer to the Supreme Being as Olodumare—one who is supreme, and is also known as Olorun—the judge. The divine female counterpart of Olorun is Olokun, referred to as owner of the seas. Although Olodumare is credited with creation according to Yoruba mythology, Olokun plays a very nurturing role to humanity after creation, ensuring its survival. She is manifested as both the earth and water—serving as the physical habitat for humanity. To demonstrate the importance of Olokun, J. Mason mentions that She is a “beneficent divinity” who “has all the material well-being at [her] disposal and can contribute this to humanity” as she pleases. (Harvey 74) Another key figure in the Yoruba tradition, venerated by followers worldwide is Oshun—a Yoruba deity, orisha, or divine manifestation of Olodumare.  At the 1971 annual Oshun Festival in Nigeria—as people made various requests such as wealth, health, and security from Oshun—a woman referred to Her as the“...kind and generous mother-goddess.” The festival is viewed as a common anniversary of worshipers, marking a period when Yoruba people “...operate within the bond of common nativity.” (Ogunwale 62) According to John S. Mbiti, “The Yoruba have one thousand and seven hundred [orishas]...the largest collection...in a single African people”. (75) Interestingly, Oshun has a very special role that sets her apart from other deities. She is the “giver of life” and can decide whether or not to give someone children through birth, and to take them back to the spiritual realm at her discretion. (Murrell 111) This is such a powerful position because She controls the population of the entire world as the cosmic womb, and is therefore a symbol of motherhood.

            The Ashanti of Ghana also recognize a male god—Onyame—as the Supreme Being, whose name means, “If you possess him, you are satisfied.” He is also referred to as Nyankupon—the great friend—whose wife is Obatampa. Although Onyame is the creator of mankind according to mythology, His role does not include the nourishment of his creation. Obatampa—also known as Asase Yaa—is charged with caring for mankind instead. Similar to the motherly goddesses Mawu and Olokun, Obatampa nurtures and sustains human life on Earth independently of Onyame, and is also referred to as Asase Yaa. Interestingly, Asase Yaa happens to means 'Earth Goddess'—further denoting the occupation of this divine being as a physical manifestation of the earth from which mankind derives his sustenance, and feminine. 

            Although goddesses are often portrayed as deities, they are next to the Supreme Being in the spiritual hierarchy, and can act independently. The Igbo of Nigeria regard the earth as God's daughter, Adachi, who, “protects the people and helps with the crops.” Also, among the Zulu of South Africa, the “'Queen of heaven'...is said to be of great beauty. The rainbow, mist, and rain are emanations of her glory, and she is surrounded by light.” She is also a virgin, who teaches “women how to make beer.” (Mbiti 76-77) Therefore, these deities are very powerful and play a crucial role in the survival of all life forms on Earth. They are usually assigned a mother-goddess archetype because the creator has left them in charge of caring for the needy life forms of the world after She/He has completed creation.

The Afro-Caribbean Goddess

            The Caribbean is represented by a wide variety of African descendants and their religious traditions. A few are mentioned in this section to reveal the presence of the mother Goddess, amidst the social reform that occurred many years ago. In Cuba, the “matron deity” of the Yoruba practicing Santeria is Yemoja. (Abiodun 8) According to Murrell, she is “the sister of Oshun and a favorite orisha...the model mother and giver of life, protector of maternity, goddess of the oceans, and patron of mariners.” (111) In Jamaica, the Ashanti-inspired magical practice of obeah, “the manipulation of good or evil depending on its benefits to the community,” was established after the Transatlantic slave trade. (Watt 204) Obeah-women practiced magic and faith healing because they were unable to function in their customary religious roles due to slavery, harsh laws, and the of demands of Christianity. The archetypal Earth goddess remained a source of inspiration to oppressed women as a guardian and a guiding example of motherhood. In Haiti, the Fon created a religious practice including magic called Voodoo, with Erzulie, or Ezili, as a matron deity representing the female energy of Legba—the god of crossroads, guarding the gates between humans and the spirit world, and summoner or loas—divine spirit beings—for humans to speak with. Erzulie is known and feared as the goddess of love and beauty, usually taking the form of “a serpent coiled upon itself.” (Background)

The Christian Goddess

            In Christianity, the concept of the Madonna and Christ child can be traced back to the African origins of the goddess Isis of ancient Egypt, suckling her son Horus. There are countless icons depicting Isis and Horus, which far predate Christianity. Sjoo and Mor wrote, “Throughout Europe...we can find Black Madonnas...They are not psychological symbols of the dark side of the mother of Christ...they are solid iconic remains of an ancient time when the religion of the Black Goddess ruled Africa...” (31-32) The Virgin Mary is a derived concept of an African divinity disguised to avoid idolatry, which a violation of a Biblical commandment. Finally, the forbidden tree in the myth of the Garden of Eden was said to be a fig tree, representative of the Egyptian goddess Hathor. Both the tree and the evil serpent represented Hathor's “ancient magic powers of illumination and immortality.” (101)

What Is To Be Gathered Of The Goddess

            As discussed, the female aspect of God seems to be almost everywhere. She not only resides within the hearts and minds of many traditional African religions, but in almost all modern religions throughout the world. The influence of the African Goddess was spread by various means during the diaspora of humankind from the cradle of humanity—the Great Rift Valley in the Congo region. Those who denied Her supreme position in the spiritual hierarchy to establish patriarchal religious institutions did not succeed in annihilating Her story. The powerful influence of the Goddess is immeasurable because She is the mother and nurturer of humankind, without which survival is impossible. Even amid the some of the most patriarchal and misogynistic religious traditions, the Goddess makes Her presence known in a creative disguise. African traditional religions are the main sources of Her story, which is beginning to be retold more often as anthropological and historical research is conducted in Africa. As members of these predominantly oral traditions increasingly share their customs with the rest of the world via liturgy, poetry, and narratives, the Goddess will reemerge to meet the demands of unacquainted, broken communities in desperate need of a mother's nourishment.

Works Cited

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