Winti
Spirit
(Suriname voodoo [Dutch Guiana])
A curse is send
via a wisi (evil spirit)
A bakroe or a
yorka are evil spirits.
The “apuku”
spirit is an incubus, a male night demon.
An “uma apuku”
is a succubus, the female aspect.
In the name of Jesus:
I renounce the practice of winti.
I break all soul ties made by the person who put a
curse on me and send to them a blessing.
I break all contracts, assignments, and curses that
the wisi spirit has brought into my life.
In Jesus name, I bind and cast out to the pit, all
spirits of bakroe and yorka.
Winti in the Generations:
I renounce, lift and break the curse of
the Mandingo* on my ancestors and myself. (*The strong Mandingo slaves, from
the Sierra-Leone region, who were commissioned by the slave owners, to
impregnate the young women.) No fathers!
- I break and renounce all soul-ties to the
slave owner and his name, that might be connected to me through my ancestors,
in the baptism rite of ownership.
- I break and renounce the soul-tie to
the slave owners branding who’s name or number was burnt-into the skin of my
ancestors.
- I break and renounce the soul-tie to
the ritual of burying the navel string and dedicating my ancestors to Aisa Gado
the goddess of the earth [Mama Fu Doti] and her husband snake Tata Loko
- I break and renounce the soul-tie to
Bacra, the master spirit of the slave owner.
- I break and renounce the soul-tie to
any jewelry* (usually gold jewelry) I own, that I use for the purpose of spiritual
protection. This is a portal for the demons to enter my life.
I make the decision to sell it and
remove it from my life.
*Among the favorite jewelry (goedoes) of
the ampuku are:
The béré banti (belly band or belly
chain) with a key, machete or knife.
An “Alla kóndre” necklace with a machete
hanger, also the “draite” necklace or a combination with other chain types are
very active at the ampuku.
A gold ring with black stone
Silver ring with red stone
A foot chain also falls under the amore
of ampuku.
Breaking
Generation Curses - Apuku
If any apuku or
uma apuku demons have been passed unto me through my family generations, I bind
and cast them out now, in the name of Jesus! I cut off the head of this demon
king snake and all the rest of the demons below him! I destroy them now, those who
are responsible in my heritage, for this generational demon of perversion!
I cut the head
off this snake demon, that is wrapped around my sexual organs, in the name of
Jesus! I put the blood of Jesus at the root at which they came in! I close
those doors now, right back to Adam!!! I seal them with the blood of Jesus! I send
them to Jesus for judgment and forbid them to come back upon me or anyone else
in my family! In Jesus’ mighty name! Amen.
Breaking the Spiritual Marriage
In the name of
Jesus, I break all spiritual ties of marriage with the apuku/uma apuku spouse.
I denounce this
spiritual wedding bond and break off all legal rights over me, in the name of
Jesus.
I only serve
God our Heavenly Father through Jesus in the Holy Spirit. I put to death you spirits
of lust, I bind you, all your demons of lust and all the seeds you planted in
me. I cast all the spirits of lust and all your seeds to the foot of the Cross
of Jesus. In Jesus’ name, Amen!!!
Deliverance from Rape of the Apuku
In the name of
Jesus I bind now this demon of de apuku, the lust, sexual perversion, rape
and any molestation! I bind your powers satan and this demon who raped me and
any other demons that were placed into me! I put the blood of Jesus at the root
at which they came in!
Forgive me Lord
of my sin that opened the door! I wholly and sincerely repent! I close that
door now! I seal it with the blood of Jesus and send them to you Jesus for
judgment and forbid them to come back in any way, shape or form!
In Jesus’
name!!!
*The Winti religion has four pantheons: earth, water, air and forest (bush – or ‘fire’). The Gran Gado – God of all Gods – is called Anana Keduaman Keduampon, known only to the Winti.
Aisa Gado is
the head of the Winti. Mama Aisa is the head of every pantheon,
not just the Earth Pantheon. She is also known as Wanaisa, Mama Aisa, Mama Fu
Doti (Mother Earth).
Aisa Gado emanates
on all levels, at the highest level She is able to consult with Anana, at the
lowest level She is a local Earth-bound Winti. Most will state that wan
Aisa is a gorong Winti (Earth Goddess) or wenu Aisa is a watra
Winti (Water Goddess), but unless one has a specific reason to do so, one is
limiting Her powers. Aisa Gado is very powerful and commands respect.
Even
so, there are several types of Aisa Winti, for example the family
Aisa Winti (Bere Aisa) who travelled with the ancestors from Africa
as Her children were put in captivity overseas, or Aisa Winti related
to a specific location. The latter could originate in Suriname – before
the slave trade – as well. The head of all the Bere Aisa is
Kondre (country) Aisa. Kondre Aisa is married to Papa Loko (also Tata Loko). Loko is
said to take the form of a serpent that dwells in the Loko tree. One
should not worship Aisa without worshipping Loko as well.
Aisa
frequently manifests Herself in dreams. She will usually appear
as a Creole woman in traditional attire in the colors of Papa Loko, the
snake. The Loko snake, as well as all other snakes, belong to the Earth
pantheon. The snakes are traditionally taken as emanations of the Earth gods
presiding over the Earth realm.
More
on Winti
The
Winti tradition has been cultivated by enslaved peoples from West Africa who
were shipped to America. The Surinamese and Antillean descendants
maintained and continued the traditions, despite the suppression by the Jewish
and ‘ Christian’ enslavers who did not permit African religion as they
wanted the Africans to obey them – not
African ‘gods’.
In
Suriname the diverse African traditions of the various peoples blended in
a faster rate than in the native lands in Africa. Yet, there was also a wide
variety of practices, as the plantations were isolated from each other. A
unity of practices could not be maintained, and isolated groups would practice
to their own insight. For example, the groups at different plantations had
their own Winti songs.
Winti
was also influenced by the religion of the Native Americans (Ingi) who were already in the Guyanas. And, after
Hindustan Indian (coolies, koelies) and Javanese (Jampanesi) ‘laborers’, and Chinese (Snesi) ‘workers’ were brought into Suriname after
official abolishment of slavery, there was a further outside influence of
the tradition.
Music plays a major
role in winti trance
in the Winti rituals. The Winti have their own songs, preference for
instruments, a specific rhythmic character, and form of dance. With
the right music and song, a Winti can be summoned. No matter to which
Winti the ritual is dedicated, the ritual begins with a plea to Leba Winti
(the messenger and God of the crossroads) and a dedication to Aisa Gado.
Songs
for Aisa are played first during the prey banja (banja music
rituals). During the song for Aisa, the soil or place where the ritual is
held, is honored.
This
is a Dutch Guyana text based on the Dutch source text at: http://www.nissaba.nl/godinnen/aisa-winti.php (no longer available).