ORISA PRIEST IDENTIFIES WITH SPIRITUAL BAPTIST/SHOUTERS LIBERATION DAY – Part 2

In our first section of our article, we articulated that Alkebu-lanese/Africans in a hostile and unfriendly social,political, cultural and economic environment made survival choices that they hoped were temporary and short lived as they moved towards TOTAL AND UNCONDITIONAL LIBERATION.

For many Africans in the English speaking domains of the Caribbean, there was sufficient impetus energized by the memories of successful revolts to continue attempts at establishing our rights in the territories to which we had become domiciled.

The social, and ethnic/tribal identities to which we had become accustomed appeared to the captives/enslaved as stumbling blocks to liberation from the inferior social position that we occupied as a component of plantation society.

On the basis of common origin from the same continental homeland Alkebu-lanese/Africans continued on building alliances within the sector of the enslaved and amalgamating cosmological and spiritual formats so that communication with the original Alkebu-lanese/ African spiritual essences could be effectively contacted while providing a critical mass of bodies/minds and souls participating in unison to affect current time reality to propel us closer to the liberation we desired.

The content of our population consequently impacted upon the type of amalgamation that was made.

It is sufficiently enough documented the ethnic/tribal identities that were part of our population in Ile Ananani/Ile Durani/Ile Kairi and Ile Aloubera( Trinidad and Tobago)

Trinidad in particular had among its Alkebu-lanese/ African population manumitted Alkebu-lanese/Africans and “freed” Alkebu-lanese/Africans.

Among the  Alkebu-lanese/African population were persons from at least the following ethnic/tribal/nation groups: Mandingo, Hausa, Kongo, Fulani, Ewe, Fon, Ga, Igbo.

This social human base of diverse Africans permitted several spiritual constucts that allowed for the preservation and propagation of some aspects of the cultural/spiritual practices of the enslaved/captive population of Alkebu-lanese/Africans.

One of the communities that came here as “freed Alkebu-lanese/Africans ” were the Rada community. Chief Henry Antoine their current leader

This social mix allowed for among other manifestations of Alkebu-lanese/African spiritual survival forms what became designated as “Shouters” later called Spiritual Baptists.

Inter – island travel between British colonies in the Caribbean also facilitated impact of the African interconnection as we sought new paradigms of spiritual communication in forms acceptable to the various Nations of Africans.

Among titles that empowered our spiritual Elders were “Mother of Nations”.

Some people were now given access to the multiplicity of spiritual protocols and energies/essences/entities via “Nation Flags/stools”

Our spiritual environment however did not remain stagnant after the Emancipation by which time other racial/ethnic and spiritual forms became part of our environment.

Since Alkebu-lanese/African spiritualities include environmental components, Indian and Chinese elements were also added to the already existing Alkebu-lanese/African and First Nations inclusions that were already made before the Emancipation Proclamation.

As a consequence, tobacco and pipe smoking became a relavant part of some rituals among many Alkebu-lanese/ Africans in the “New World” environment.

To be continued

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