African Folklore: An Encyclopedia - Marshalls University

African folklore 188
The informative or predictive dimension of divination (luengisa) is twofold: the
visitant may warn of a coming danger (social, physical, or ecological) or illuminate an
unclear situation (such as familial misfortune, past or present). In the case of a warning of
impending danger, the visiting spirit might engage, through the possessed person, in a
struggle with the invisible enemies or vicious spirits that wish to harm the household. In
response, the possessed person stands up and walks in the directions that the enemies are
said to come from in order to argue with them and cast them out. She can use salt, kola
nuts, water, and other traditional objects for defeating the vicious forces.
The third and last liturgical phase of Kongo divination are the concluding words, a
recapitulation of recommendations (“Vanga mayilutelele”: “Do what I have told you”)
and promises (“Si Ngiza kiuvilakene ko”: “I will come back, I have not forgotten you”),
to which the hearers can respond “Never forget us and pass on our love to other members
of the family.” The medium waves good-bye with her hands, indicating the departure of
the visitant and the end of the session She does not regain consciousness immediately,
but rather falls into a deep sleep. When she wakes up, the other members of the family
tell her what has transpired.
The rituals and symbols that accompany most of the divination session have liturgical
significance and therapeutic effect. Songs and special verbal expressions constitute the
rituals through which either the visitation is celebrated (kembila wizi kututala) or a
special feeling of unhappiness (kiadi) and suffering (mpasi) is expressed. Critical
elements include palm wine, kola nuts, salt, saliva of either the person in ecstasy or those
witnessing. These are always found in the house where somebody with the divination gift
lives. They have a sacredotal connotation, since the possessed person is also thought to
have a sacred or priestly function.
Palm wine is poured on the person in ecstasy as a sign of richness, fertility and honor.
Kola nuts, which symbolize power, are ground up and thrown on the medium. The saliva
of the medium becomes the saliva of the visitant. When she spits on people, it indicates
blessing and power. Salt is thrown in the indicated part of the house and appropriate
locations as medicine against evil spirits and people with bad intentions.
ADRIEN N.NGUDIANKAMA
See also Central African Folklore: Overview
DIVINATION: IFÁ DIVINATION IN
CUBA
The Afro-Cuban Ifá divination system closely follows its Yoruba source in philosophy,
format, equipment, and personnel (Bascom 1952, 1969; Abiodun 1975). Introduced to the
island by a handful of Africans who arrived in Cuba as early as the 1830s, Ifá is widely
practiced in contemporary Cuba as well as in the United States, Puerto Rico, Mexico,
Venezuela, Panama, and Spain. It has recently been reintroduced into Brazil by Cubaninitiated
Brazilians. Five Africans—Adechina Ño Remigio Herrera, No Carlos Adé Bí,