A new play written by Eintou Pearl Springer on the Orisa Ogun will be part of the programme for this year’s Ogun Festival, a three day festival celebration of the Yoruba deity Ogun at the Ile Isokan compound Niles Trace Febeau Village, Lower Santa Cruz from October 5-7, 2018.
A couple of weeks ago I saw a tasteless attack on Hinduism expressing some vaguely articulated fundamentalist Christian desire to return Trinidad and Tobago to ‘God fearing ways’.
Forgetting of course that it was the church that Patrick Manning was building with his ‘Prophetess’ that was part of what hastened his being voted out.
This week they, whoever ‘they’ are took a turn behind African spirituality, aping the same divisive colonialist madness that was used to keep Indians and Africans afraid of each other since the first ship landed here in 1845.
The only reason anybody would put the Gods out of their thoughts, waste time and resources to make an ‘Obeah’ ad is because they/we remain mired by this Christian colonisation of our spiritual choices. We remain complicit in the contempt the society has for African spirituality and any other belief system that doesn’t subscribe to a Judaeo-Christian idea of who or what God is.
‘Obeah’ was used as a general term that lumped together all African spiritual practice and anything else that could be vaguely construed as a threat against colonial authorities.
The fact that many of the spiritual practices of Orisa and Hindu and Indigenous devotees have clear and evident similarities will never be highlighted in any political advertisement.
Go back and ask Iyalorisa Melvina Rodney why she had a big picture of Lord Shiva in her inner sanctum. Go back and ask Babalorisa Sam Phils how he knew so much Sanskrit. Go Enterprise and ask my Uncle Raviji why he invites Babalawos to his Mandir.
Hinduism and Orisa and Indigenous beliefs have and will continue to coexist here. Regardless of the racist and misinformed backwardness that gets peddled as political rhetoric.
Most PNM people also don’t know that the balisier has a wider meaning in the world of Orisa practice of the Caribbean.
Last year when I went to Cuba I found out that they call the balisier ‘Sword of Shango’. I saw the balisier flower all over the shrines of Santeria practitioners.
Shango was and continues to be a popular Orisa in Trinidad for a very specific reason.
Many of the Yoruba people who were brought here after Emancipation were from Oyo, where Shango was a 13th century King of that large and ancient Empire. It was because of that longstanding connection to Oyo that they used to call all Orisa devotees ‘Shango people’. Go up to the hundred year old Orisa shrine on Upper St. Francois Valley Road and you will hear songs about Ibadan to this day.
Y’all think Eric Williams didn’t know these things?
Read more about Shango from eminent Trinidad born scholar Maureen Warner-Lewis’ Trinidad Yoruba : From Mother Tongue to Memory.
If you need more information on Caribbean anti-obeah laws read this paper from Jerome Handler:
CLR James said in Black Jacobins ‘voodoo was the medium of conspiracy’. It was the Vodun ceremony held at Bwa Kayiman on August 14, 1791 that was the catalyst of the Haitian Revolution.
If it wasn’t for obeah, Vodun, secret societies, ancestral rituals, masking traditions, Ogun manifesting in the steel pan we would not have survived the Middle Passage or enslavement or colonialism or the continued attempts to deny us the fullness of who we are.
All of the born again Africans and Afro-Saxons waving their Swords of Shango, I ask you what the PNM is doing to protect you at the core of your spiritual beliefs?