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Mambo (Vodou)[edit]

A swearing-in ceremony depicting three Haitian mambos.

Mambo (also written as manbo) is the term for a female priestess (as opposed to the houngan, or male priest) in the Haitian Vodou religion.[1][2] The term is a creolization of the Fon term nanbo, which means "mother of bo."[3] Like the nanbo in West African Vodun, Haitian mambos play a vital role in Vodou temples and rituals.[3] These priestesses are the heads of autonomous cult groups—rather than clerical hierarchies—and exert their authority over the devotees or spiritual servants in their temples.[2] In Haitian Vodou temples, mambos are less commonly referred to as manman (mother), whereas those initiated into the temple are called "children of the house."[1]

Although Vodou spirits can incarnate themselves in whomever they choose, the intimacy afforded to the devotees does not include a direct communication with the spirits or gods.[2] This is because the person is merely flesh, which the spirits can borrow to reveal themselves via possession.[2] Mambos, on the other hand, have the skills necessary to speak to and hear from the Vodou spirits.[2] The power housed in both mambos and houngans reside in their konesans (knowledge)—typically regarded as intuition, psychic power, or the "gift of eyes."[1] Konesans affords Vodou priests and priestesses the ability to read people and heal them.[1] This allows them to diagnose and treat human sufferings, which they believe can stem from the living, the dead, or the spirit world.[1] Mambos are also seen as a form of protection from harmful sorcerers who can transform themselves into various birds and animals.[3]

Comparison Between Mambos and Houngans[edit]

Mambos and houngans both receive a technical education where they learn about the different Vodou spirits and ritualistic practices.[2] They also have konesans, which can differ from one individual to another.[2] This is because the extent of their konesans stems from supernatural gifts.[2] The Vodou spirits choose mambos and houngans either through the revelations of a dream or the utterances of a possessed person.[2] These candidates for priesthood are then taken under the wing of a mambo or houngan for months or even years.[2] Although anyone can receive the call from the spirits to enter priesthood, the houngan profession is oftentimes hereditary—fathers who are houngans will train their sons to take their place.[2] Those called to be a mambo or houngan rarely refuse the position in fear of being severely punished.[4]

Initiation Rites, Rituals, and Ranks[edit]

Scenes from a Vodou ritual in Haiti.

Mambos must undergo a multistep initiation process in order for them to enter priesthood and establish their communication with the Vodou spirits.[1] One of the main goals of Vodou initiation ceremonies is to strengthen the mambo's konesans.[1] The first step of initiation is lave tèt (head washing), which is aimed at the spirits housed in an individual's head. It is believed that the head contains the gwo bonanj (big guardian angel)—a spirit that directs a person's consciousness and provides ancestral/spiritual wisdom.[1] An agitated gwo bonanj can cause an individual to loose their insight and understanding. Head washing works to circumvent this issue by "refreshing" these restive head spirits.[1] Kanzo, a trial by fire, is the second step of initiation. During this rite of passage, hot materials from boiling pots are pressed into the initiate's left hand and left foot.[1] This step is used to purify the initiate and transform their suffering into power.[2] The kanzo ritual also places the initiate under the direct care of a loa (Vodou spirits).[2] The next step is known as kouche (to lie down), which is when the initiate enters a period of seclusion.[1] The future mambo is locked into the djévò (initiation room) for nine days with an ason (sacred rattle).[4] The ason is a beaded rattled that mambos and houngans use in Southern Haiti to give them leverage in the spirit realm.[1] Possession of the ason is typically the final step of initiation—it provides mambos and houngans the training necessary to heal others.[1]

During the rituals, mambos call upon the spirts through song, dance, prayer, offerings, and the drawing of vèvès (spiritual symbols).[5] In higher levels of initiation, Vodou priests and priestesses are mounted by a loa (spirit).[1] The possessed individual becomes a vessel for the spirit to reveal its persona and cosmic knowledge.[5] During possession, an individual's consciousness and sense of control leaves their body, which increases mental and corporeal reception of the spirits.[1] Spirit possession is one of the most important goals in Vodou rituals because it puts human beings in direct contact with the spirits.[6] This is important because Vodou spirits can offer advice, healing, or even warnings to the individuals in a place of worship.[6] Generally, mambos serve as the heads of their temples or houses.[7] There are, however, other positions and roles that are meant to help a head priest or priestess. For instance, hunsi are devotees that have gone through the rite of fire, and are qualified to assist with ritual activities and abide to the orders of the mambo.[7] The hunsi are further subdivided based on particular tacks (e.g., the hungenikon (song leader) and laplace (master of ceremonies and sword holder).[7] The confiance (confidant) is the mambo's main assistant who takes care of administrative chores.[7]

References[edit]

  1. ^ a b c d e f g h i j k l m n o Brown, Karen McCarthy (2001). Mama Lola: a Vodou priestess in Brooklyn. The University Press Group Ltd. ISBN 0520224752.
  2. ^ a b c d e f g h i j k l m Métraux, Alfred, author. (2016). Voodoo in Haiti. Pickle Partners Publishing. ISBN 9781787201668. OCLC 969020248. {{cite book}}: |last= has generic name (help)CS1 maint: multiple names: authors list (link)
  3. ^ a b c Blier, Suzanne Preston. (1995). African vodun : art, psychology and power. The University of Chicago Press. ISBN 0226058581. OCLC 717640759.
  4. ^ a b Ferère, Gérard A. (1978-09). "Haitian Voodoo: Its True Face". Caribbean Quarterly. 24 (3–4): 37–47. doi:10.1080/00086495.1978.11829297. ISSN 0008-6495. {{cite journal}}: Check date values in: |date= (help)
  5. ^ a b Watkins, Angela Denise. Mambos, priestesses, and goddesses (Thesis). The University of Iowa.
  6. ^ a b McAlister, Elizabeth, "The Rite of Baptism in Haitian Vodou", Religions of the United States in Practice, Volume 2, Princeton University Press, pp. 362–372, ISBN 9780691188133, retrieved 2019-04-30
  7. ^ a b c d Rigaud, Odette M.; Métraux, Alfred; Métraux, Rhoda; Metraux, Alfred; Metraux, Rhoda (1946). "The Feasting of the Gods in Haitian Vodu". Primitive Man. 19 (1/2): 1. doi:10.2307/3316153. ISSN 0887-3925.

Suggested Improvements:

  • Discuss the historical origins of the Mambo in Haiti
  • Compare and contrast the role of the Mambo with the male counterpart
  • Include subheadings describing the differences between the two ranks of the Mambo (high priestess and junior priestess)
  • Provide examples of well-known Mambos in Haiti

Bibliography:

  • Brown, Karen McCarthy. Mama Lola: A Vodou Priestess in Brooklyn. The University Press Group Ltd, 2001.
  • Cosentino, Donald. Sacred Arts of Haitian Vodou. UCLA Fowler Museum of Cultural History, 1995.
  • Rhodes, Jewell Parker. Voodoo Dreams: a Novel of Marie Laveau. Picador USA, 1995.
  • Watkins, Angela Denise. Mambos, Priestesses, and Goddesses: Spiritual Healing through Vodou in Black Womens Narratives of Haiti and New Orleans. University of Iowa, 2014.
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