#central america and south america are different continents.

[amayikes]

People have asked me if brazil is like. Forest cabins with wild animals walking around.

Sure there's capybaras that live in the riverbank that runs along one of São Paulo's biggest avenues, but like. Avenues. With buildings. The subway. Literally landscaped like New York.

[o-craven-canto]

Euphorbia euphoria

Was sent this by a friend:

which is a reference to this:

namely, the fact that the wild mustard Brassica oleracea, once domesticated, produced a bewildering variety of vegetables by selecting each cultivar for a different part (cabbages from terminal buds, Brussels ssprouts from lateral buds, broccoli and cauliflower from flower buds, kale from leaves, and so on), all of them still being technically part of the same species, Brassica oleracea var. whatever.

Now, as far as I know, nobody has bred B. oleracea into a tree. But there is, not quite a single species, but a genus, that has gotten pretty close to that kind of internal morphological diversity:

Behold Euphorbia, the genus of spurges, counting over 2000 species (that nevertheless are often capable of interbreeding) scattered throughout all continents:

Euphorbia dendroides (Mediterranean)

The poinsettia, Euphorbia pulcherrima (Central America)

Euphorbia actinoclada (East Africa)|, one of the many cactus-like species (cacti proper are all American species except one, so if you see a cactus-like plant in an African or Asian deserts, odds are it's actually a kind of euphorbia)

Euphorbia trigona (Central Africa)

Euphorbia myrsinites (Southeast Europe)

Euphorbia obesa (South Africa)

Euphorbia ferox (South Africa)

Euphorbia ampliphylla (East Africa) (source)

Euphorbia aphylla (Canary Islands)

Euphorbia helioscopia (Eurasia and Africa)

And so on, and so on...

[wheeloffortune-design]

re: latinoamerican/hispanic/south american discourse

out of nowhere but i see this often enough online and it bugs me

people fight because the terms latino, south-american, and hispanic, all mostly overlap but the definitions are slightly different and exclude slightly different people.

South-America: Countries from the South American continent. Does not include Mexico and Central America.

Hispanic: Countries and people that speak Spanish. Includes Spain, does not include Brazil.

Latino: This one is the trickiest because the definition is a bit vague, and that creates conflict. Mostly, latinoamerican countries mean the ones conquered by Spain and Portugal, so Mexico and everything south of it. No, I know French is a latin language but it does not include the French colonies (source: I'm from Québec. We do not consider ourselve latinos. Only pedantic people in Youtube comments use this as a gotcha.)

Mostly, it means a culture, but that's also tricky because even though there are similarities, of course Mexico and Chile won't have the same culture. And as I understand, the Carribean coutries are even more unique, but there's a history of racism in the latino community that tends to exclude them and that's not cool. And of course, Indigenous people can decide to call themselve latinos if they want to, or not, and that's alright.

So, you have this mass of countries, cultures, and people, that do have similar traits, but are also different enough to argue about everything. Just ask them what is the word for a drinking straw.

I think the problem is that the world tends to put us all in the same basket. Africa has to live with that too, but I'm starting to hear more and more "Ok but which African country, you can't just say someone is 'from Africa'". And I feel like people understand now that "the Orient" is not a thing and I do see people say that all Asian countries are not the same. Of course there's still a long way to go, but I don't even hear that when talked about Latinoamerica.

And! Mostly, what enrages me, is that we are not kind between ourselves, or with our diaspora! Every day I see comments saying you're not a real latino of you don't speak perfect Spanish, if you don't dance, if you can't recognize a bachata from a salsa, if this, if that.

Colonization, slavery, and then US imperialism fucked up most of our countries, installing dictators and fucking up the economy. Of course you will have a massive exile, and our people will be spread across the world. Of course you will have second generations immigrants that only have what their parents taught them for crumbs of the culture. Of course you will have children that will struggle to speak Spanish because they don't use it everyday, and calling abuelita once a month is not enough to keep a language.

These immigrants, these children, will be told all their lives that they don't belong to the country they now live in. Please don't tell them they don't belong in the culture they had to leave too.

What I mean with all this: The world brushes off too easily, and we deserve to be treated with more respect. But before we come to that, we need to respect each other, and celebrate our differences instead of using them to determine who is and who isn't part of the club.

There may be a lot of differences between me, a pale skinned, black haired, Chilean immigrant in Québec who speaks mostly French; and a Black Puerto Rican who lived in their country their whole life; and a white and blonde Mexican who now lives in the US but still grew up in Quintana Roo; and kids all over that don't really care for their parent's music or food because they got their own things going on; and people who struggle to learn and keep Spanish and Portugese.

But if we decide to all call ourselves latinos, then that's what we are, and that means we're family.

[what-even-is-thiss]

In English, North America and South America are two different continents but in Spanish they’re just one continent and continents are a made up concept and what constitutes as a continent has no useful definition that fits all of our regular lists of continents and why are Europe and Asia and Africa three different continents in the first place and is Australia actually just a very big island?

Anyways that’s why I don’t type things like USAmerican because in English they’re just Americans but I understand why some people do get annoyed with that but at the same time I’ve seen zero Spanish speakers in my personal life argue for speaking that way in English and I guess my point is that we should probably be more aware of how certain people see themselves and be respectful of that but also at the same time I’m an English speaking person in an English speaking country and if I use America to refer to what we call The Americas in my everyday life people will assume I’ve made a mental typo or that I’m being contrarian and if I tried to make that a thing in my everyday speech patterns I’d come off as a pretentious idiot. If I’m speaking Spanish that’s a different story. Then yeah there’s other words for US Americans like estadounidense. Or famously gringo, more colloquially.

I’m not looking to start arguments here. Like I said I totally get why people make that distinction. But there’s also like the nuances of the lived reality of living in certain cultural contexts that I think people forget about.

I’m not here to tell you to not make that distinction in your speech. I’m not even here to tell you that you’re not allowed to be frustrated about it. I’m just here to explain why I don’t do that and why most English speaking people don’t and why it’s not inherently malicious when people do. Like if someone fully dismisses your perspective on the issue and how you view your own identity yes they’re the asshole. But also generally in English it’s The Americas or North, Central, and South America. And yes maybe that’s stupid but so is the existence of Europe as a concept and we all seem to believe that Europeans are a real thing.

And to reiterate. I’m not trying to tell anybody how to speak or how to feel here. Just trying to insert some nuance into this conversation. Because people I call Americans and you might call USAmericans are only gonna call ourselves Americans. That’s just how we view ourselves, how we understand our own identity as a nation. And some people will be jerks about it. But many of us are also just living in the world we live in, referring to ourselves in the way we always have, not aiming to tell anyone else how they ought to view themselves.

I’m American. Soy estadounidense. Some stuff unfortunately gets lost in translation.

Also continents don’t exist. If we try to get rid of the concept of continents we’d all be too confused at all times to have these disagreements. Confusion superiority. We go by tectonic plates. California is on the same continent as Japan now.

[leroibobo]

some notes on specifically "middle eastern" (mashriqi + iran, caucuses, and turkey) jewish communities/history:

something to keep in mind: judaism isn't "universalist" like christianity or islam - it's easier to marry into it than to convert on your own. conversions historically happened, but not in the same way they did for european and caucasian christians/non-arab muslims.

that being said, a majority of middle eastern jews descend from jewish population who remained in palestine or immigrated/were forced (as is the case with "kurdish" jews) from palestine to other areas and mixed with locals/others who came later (which at some point stopped). pretty much everywhere in the middle east and north africa (me/na) has/had a jewish population like this.

with european jews (as in all of them), the "mixing" was almost entirely during roman times with romans/greeks, and much less later if they left modern-day greece/italy.

(none of this means jewish people are or aren't "indigenous" to palestine, because that's not what that word means.)

like with every other jewish diaspora, middle eastern jewish cultures were heavily influenced by wherever they ended up. on a surface level you can see this in things like food and music.

after the expulsion of jews from spain and portugal, sephardim moved to several places around the world; many across me/na, mostly to the latter. most of the ones who ended up in the former went to present-day egypt, palestine, lebanon, syria, and turkey. a minority ended up in iraq (such as the sassoons' ancestors). like with all formerly-ottoman territories, there was some degree of back and forth between countries and continents.

some sephardim intermarried with local communities, some didn't. some still spoke ladino, some didn't. there was sometimes a wealth gap between musta'arabim and sephardim, and/or they mostly didn't even live in the same places, like in palestine and tunisia. it really depends on the area you're looking at.

regardless, almost all the jewish populations in the area went through "sephardic blending" - a blending of local and sephardic customs - to varying degrees. it's sort of like the cultural blending that came with spanish/portugese colonization in central and south america (except without the colonization).

how they were treated also really depends where/when you're looking. some were consistently dealt a raw hand (like "kurdish" and yemenite jews) while some managed to do fairly well, all things considered (like baghdadi and georgian jews). most where somewhere in between. the big difference between me/na + some balkan and non-byzantine european treatment of jews is due to geography - attitudes in law regarding jews in those areas tended to fall into different patterns.

long story short: most european governments didn't consider anyone who wasn't "christian" a citizen (sometimes even if they'd converted, like roma; it was a cultural/ethnic thing as well), and persecuted them accordingly; justifying this using "race science" when religion became less important there after the enlightenment.

most me/na and the byzantine governments considered jews (and later, christians) citizens, but allowed them certain legal/social opportunities while limiting/banning/imposing others. the extent of both depend on where/when you're looking but it was never universally "equal".

in specifically turkey, egypt, palestine, and the caucuses, there were also ashkenazi communities, who came mainly because living as a jew in non-ottoman europe at the time sucked more than in those places. ottoman territories in the balkans were also a common destination for this sort of migration.

in the case of palestine, there were often religious motivations to go as well, as there were for some other jews who immigrated. several hasidic dynasites more or less came in their entirety, such as the lithuanian/polish/hungarian ones which precede today's neutrei karta.

ashkenazi migration didn't really happen until jewish emancipation in europe for obvious reasons. it also predates zionism - an initially secular movement based on contemporaneous european nationalist ideologies - by some centuries.

most ashkenazi jews today reside in the us, while most sephardic or "mizrahi" jews are in occupied palestine. there, the latter outnumber the former. you're more likely to find certain groups (like "kurds" and yemenites) in occupied palestine than others (like persians and algerians) - usually ones without a western power that backed them from reactionary antisemitic persecution and/or who came from poorer communities. (and no, this doesn't "justify" the occupation).

(not to say there were none who immigrated willingly/"wanted" to go, or that none/all are zionist/anti-zionist. (ben-gvir is of "kuridsh" descent, for example.) i'm not here to parse motivations.)

this, along with a history of racism/chauvinism from the largely-ashkenazi "left", are why many mizrahim vote farther "right".

(in some places, significant numbers of the jewish community stayed, like turkey, tunisia, and iran. in some others, there's evidence of double/single-digit and sometimes crypto-jewish communities.)

worldwide, the former outnumber the latter. this is thought to be because of either a medieval ashkenazi population boom due to decreased population density (not talking about the "khazar theory", which has been proven to be bullshit, btw) or a later, general european one in the 18th/19th centuries due to increased quality of life.

the term "mizrahi" ("oriental", though it doesn't have the same connotation as in english) in its current form comes from the zionist movement in the 1940s/50s to describe me/na jewish settlers/refugees.

(i personally don't find it useful outside of israeli jewish socio-politics and use it on my blog only because it's a term everyone's familiar with.)

about specifically palestinian jews:

the israeli term for palestinian jews is "old yishuv". yishuv means settlement. this is in contrast to the "new yishuv", or settlers from the initial zionist settlement period in 1881-1948. these terms are usually used in the sense of describing historical groups of people (similar to how you would describe "south yemenis" or "czechoslovaks").

palestinian jews were absorbed into the israeli jewish population and have "settler privilege" on account of their being jewish. descendants make up something like 8% of the israeli jewish population and a handful (including, bafflingly, netanyahu and smoltrich) are in the current government.

they usually got to keep their property unless it was in an "arab area". there's none living in gaza/the west bank right now unless they're settlers.

their individual views on zionism vary as much as any general population's views vary on anything.

(my "palestinian jews" series isn't intended to posit that they all think the same way i do, but to show a side of history not many people know about. any "bias" only comes from the fact that i have a "bias" too. this is a tumblr blog, not an encyclopedia.)

during the initial zionist settlement period, there were palestinian/"old yishuv" jews who were both for zionism and against it. the former have been a part of the occupation and its government for pretty much its entire history.

some immigrated abroad before 1948 and may refer to themselves as "syrian jews". ("syria" was the name given to syria/lebanon/palestine/some parts of iraq during ottoman times. many lebanese and palestinian christians emigrated at around the same time and may refer to themselves as "syrian" for this reason too.)

ones who stayed or immigrated after for whatever reason mostly refer to themselves as "israeli".

in israeli jewish society, "palestinian" usually implies muslims and christians who are considered "arab" under israeli law. you may get differing degrees of revulsion/understanding of what exactly "palestine"/"palestinians" means but the apartheid means that palestinian =/= jewish.

because of this, usage of "palestinian" as a self-descriptor varies. your likelihood of finding someone descendent from/with ancestry from the "old yishuv" calling themselves a "palestinian jew" in the same way an israeli jew with ancestry in morocco would call themselves a "moroccan jew" is low.

(i use it on here because i'm assuming everyone knows what i mean.)

samaritans aren't 'jewish', they're their own thing, though they count as jewish under israeli law.

[ciderjacks]

gonna be annoying about dumb world building shit for 5 seconds ok so

The northern continent is pretty clearly Europe, Marcille is Italian, and I think it’s sort of implied that Falin and Laios are like. Scandinavian?

And the eastern archipelago is pretty clearly East Asia. The isle of wa, based on its cultural food, is probably Japan.

So I assume the eastern continent all of Asia? A lot of people see Senshi as West Asian, so that would check out. Namari and Chilchuck are also presumably from some area of Asia.

The western continent could be Africa or maybe Oceania?. I saw a theory that Kabru was South Asian, but since that would be included in the Eastern continent I’m not sure anymore.

Southern continent, I’m not sure. I could see that being North America? That’s a total guess, though.

Central Northern continent is probably equivalent to Central/Eastern Europe, I could see that.

Anyways that’s just my interpretation, if you have a different interpretation please please share it please I love world building I love correlating fantasy geography to real geography.

[tsibeyantiger]

How to write European characters for Americans (and for everyone else, but especially for Americans):

Rule number one: Europe is a continent, not a country. No, European countries are not like American states. They are all totally autonomous and may be massively different even when they are neighbours. So everything I tell you might not be the case in every country in Europe or not in all parts of all countries!

-not everyone owns a car and many people prefer public transport or bicycles over driving, especially in north western Europe. Places that cannot be reached by foot exist, but are rare.

- Euros are the currency in most countries, but not in all. Im countries poorer than the EU average, Euros might be accepted, too, in richer countries they will not be. Cents and 1€ & 2€ are coins, the rest are notes. The notes don't all have the same sizes! Cash payment is favored in some parts of Europe, card in others. Debit cards are way more common than credit cards!

- Eastern European countries are way poorer than Western European ones. You see a lot of people moving west for work. People from Western Europe hardly ever move to an Eastern European country.

- In Northern and Central Europe, pretty much everyone younger than let's say 70 speaks at least a decent English. Millennials and Zoomers often also speak French or Spanish. In Southern Europe, the younger generations usually speak English, but elderly people are usually monolingual. In Eastern Europe, German and Russian are common second languages, often even more common than English.

- in an elevator, people usually lean against the walls and look into the middle. Standing in the middle and facing the door is uncommon. Unlike in America, you keep your fork always in the same hand and do not move it to the other hand during the meal.

- Northern and Western European countries have got a lot of foreign citizens. South Asians, Africans, Caribbeans and other Europeans are typical in the UK, Arabs and Africans in France, Arabs and Latinos in Spain, Africans in Italy, Turks, Poles, Arabs and Russians in Germany, Arabs and South Asians in the Nordics. Eastern European countries are way whiter and their foreign population mostly consists of people from neighbouring countries.

- some countries prefer their local cuisine, others prefer international food. If a country has got a world-famous cuisine, it probably belongs in the first category, if not in the second.

- With the exception of a few countries (Ireland, Finland and the Baltics), football is the number one sport. Every country has got a national professional league, but especially people from smaller countries often support a team from another country, usually from England or Spain. Women's football is way smaller than in the US and is often ignored or forgotten. Even though each of these has got at least a small fan base in Europe, you cannot expect people to know anything about NBA, NFL, NHL or MLB. Other notable team sports are handball, basketball, ice hockey and rugby, but this depends very much on the country.

- in most countries, sports clubs play a huge role, and school and especially university sports teams hardly exist.

- colleges don't really exist in most countries. If you're going for an academic degree, you'll go to a university, for other careers you'll usually get trained by your company and acquire some kind of diploma. I actually never really understood the difference between a college and a university and so do probably most people here. Studying is not free in every country, but public universities are usually very cheap and under 1000€ per year. Applications for universities are way easier than in the US and usually free. Many people go to university in their hometown. It is not common to move out from home before your early twenties, especially in Southern and Eastern Europe, unless you go studying in a different city. Students live with their parents, in a flat share, with their partner, very rarely alone or in a student's residence. They do NOT share their bedroom with anyone and fraternities or soririties in an American sense do not exist in any country I know.

- Windows can and will be opened frequently. Air conditioning is common only in the Mediterranean and is used to cool down the room, not to let fresh air in. For that purpose, we open the window.

- for distances of a few hours, Europeans either take the car or the train. You can reach every major European city by train, but this doesn't mean the train service is always good. For longer distances, flights are common.

- Germany is always less modern and the Baltics are always more modern than you expect.

- Europeans are just as political as Americans, but every country has got a great variety of different political parties, even though usually 1-3 of them dominate the political landscape. "Liberal" means "center-right" in Europe. Leftists would define themselves as socialists, social-democrats, communists or anarchists. Most countries have at least one conservative AND one extreme right party.

- You can't just fire someone for no reason in most European countries. You'll often have to pay them at least a few monthly salaries as compensation. Every country has got universal health care, though it isn't always good or accessible, and it does NOT depend on your employment. The number of sick days is not limited and even though some countries work even more hours than America, people usually can't be contacted by their employer in their free time.

- the EU is often criticised, but mostly viewed as positive. National laws may not break European law and you see EU flags on many public buildings.

- if someone owns a gun, they are a hunter, a cop, a soldier or a gangster.

- parties start and end way later than in the US. In most countries, no club will close before 3am and you don't arrive at the club before midnight. Sometimes you can party until 8 or even 10 am.

- it is common to cross an international border for shopping if products are cheaper in the other country.

- people are less religious than in America. Even in the most hardcore Catholic or Orthodox regions, you don't see shit like in the US. People there might be frantically kissing some Saint's painting, but they don't believe Jesus died for their right to own a gun or stuff.

Feel free to add some!

[yesornopolls]

North American countries anon here.

No, I am not from an English-speaking country. I was taught at school about two continents: North and Sourh America. I am aware that there is a region Central America. But no continental models have Central America as a different continent. There are different conventions about continents, of course. But none of them have Americas divided into three continents. My question was about the continent North America. Whether or not you think Central America is a separate region, there is a convention about either both Americas being one continent, or North and South being two.

FYI

[opencommunion]

"While the North American colonists identified with the chosen people who sailed across the Atlantic to conquer the promised land, to be wrested from its unauthorized inhabitants and cleansed of their presence, the Latin American revolutionaries, in the wake of their argument with Spain, tended to denounce the genocidal practices of the conquistadores, Spanish in particular and European in general. Here too the road had been indicated by the black slaves of San Domingo who, after having broken with Napoleonic France and defeated its attempts to re-conquer it and reintroduce slavery, had assumed the Indian name of Haiti. ... Thanks to the politico-social homogeneity (strengthened by the availability of land and westward expansion) of its dominant class, and thanks also to the confinement of much of the ‘dangerous classes’ in slavery, the North American republic soon succeeded in achieving a stable structure. It took the form of a ‘master race democracy’ and a racial state, based on the rule of law within the white community and among the chosen people. The situation in Latin America was very different: between liberal beginnings and radical outcomes, the revolution had mobilized a front stamped with profound social and ethnic contradictions. Thus two contrasting ideas of liberty confronted one another: one calls to mind the English gentleman determined to dispose freely of his servants; the other ultimately refers to the struggle that had put an end to black slavery in San Domingo-Haiti.

Around 1830 the American continent presented a rather telling picture. While it had disappeared in a considerable part of Latin America, slavery remained in force in the European colonies, including British and Dutch ones, and above all in the United States. We can say that from the slave revolution onwards there developed a pent up confrontation, a kind of cold war, between San Domingo and the United States. On one side, we have a country that saw ex-slaves in power, authors of a revolution that was possibly unique in world history; on the other, a country almost always led in the early decades of its existence by slave owning presidents. ... Once the new revolutionary power had consolidated itself, it was a constant concern of the United States, where not a few ex-colonists took refuge, to overthrow or at least isolate it through a cordon sanitaire. It would be dangerous, observed Jefferson in 1799, to enter into commercial relations with San Domingo. That would result in ‘black crews’ disembarking in the United States, and these emancipated slaves could represent ‘combustion’ for the slaveholding South. On the basis of such concerns, South Carolina banned the entry into its territory of any ‘man of colour’ from San Domingo or any of the other French islands, which might in some way have been infected by the new, dangerous ideas of liberty and racial equality. Regardless of commercial exchanges, stressed influential political figures in the North American republic, by its very example the island risked challenging the institution of slavery far beyond its borders. ... Only after the end of the Civil War did the United States agree to open diplomatic relations with Haiti. But it was a move bereft of any warmth, and in fact functional for a project of ethnic cleansing. The idea, also entertained by Lincoln, of depositing on the island of black power the ex-slaves, who were to be deported from the republic that continued to be inspired by the principle of white supremacy and purity, had not yet been abandoned.

Hence a distinguished historian of slavery has appropriately warned against the tendency ‘to confuse liberal principles with antislavery commitment.’ ... Lincoln himself initially conducted the Civil War as a crusade against rebellion and separatism, not for the abolition of slavery, which could continue to survive in states loyal to central government. It was only later, with the recruitment of blacks into the Union army and hence with the direct intervention of slaves and ex-slaves in the conflict, that the civil war between whites was transformed into a revolution, conducted partly from above and partly from below, making the abolition of slavery inevitable." Domenico Losurdo, Liberalism: A Counter-History, trans. Gregory Elliot (2011)

[novlr]

Do any ungulates have any meaning? Like specific types of deer?

Deer and other types of ungulates have often been used as symbols, both cross-culturally and in literature. They’re fascinating creatures with a variety of habitats that exist both in the wild and in domesticated settings, so can be used in several different ways within a narrative depending on the type of meaning you wish to convey.

For this answer, we’ll focus mainly on deer, as covering all ungulates (which includes all animals with hooves ranging from horses to hippopotami) might make this answer far, far too long.

The general symbolism of deer

If we take deer at face value, some of the first imagery that will come to mind are grace, elegance, gentleness, and innocence. They can also be alert and vigilant, with a deep, mysterious connection to the wild. For this reason, many cultures (and writers) ascribe spiritual and mystical associations with them. They can also represent a connection to the supernatural, and the otherworld.

Writers will often use them as messengers or familiars, creating a bridge between the real and the fae. They can also represent growth and rebirth, as they shed their antlers, which grow again.

The cultural significance of deer

The cultural significance of deer and other ungulates have similarities but aren’t always identical. In indigenous native groups across North America, for instance, there are different traditions and stories associated with them. The Lakota believed that deer were guides on life’s journey but could also lead men astray. The Cherokee story of the Little Deer, on the other hand, sees the Deer Spirit enacting vengeance on hunters who don’t show deer the proper respect, and hunt them needlessly.

In Celtic mythology, white stags were often messengers to the underworld, and deer could shapeshift both at will and through enchantment. Arthurian legend also had a white stag as a symbol of the hunt, representing man’s neverending quest for spiritual enlightenment. And in Germanic cultures, the deer represented both the hunt and kingship.

In Hindu mythology, the goddess Saraswati is associated with a red deer and can take its form. As the goddess of learning, red deer and their hides have also taken on this meaning. In Shinto tradition, deer are messengers of the gods, and in Chinese mythology, the Fuzhu is a mythical deer with four horns that appears during periods of flood.

Specific types of deer and their symbolism

If we look at specific types of deer, then there are some general patterns that emerge in their symbolism. 

White-tailed deer are native to North America, Central America, and South America. They are often associated with purity and innocence, a connection to the spirit world, and respect for the natural order.

Red Deer are native to most of Europe, the Caucasus Mountains region, Anatolia, Iran, parts of western Asia, and the Atlas Mountains of Northern Africa. They are the only living species of deer to live on any part of the African continent. They have associations with royalty and kingship, as well as the hunt. They are often used on coats of arms as a symbol of nobility.

Reindeer (Caribou) have close connections to winter due to our modern Christmas traditions. But they also have great cultural significance in Arctic and subarctic cultures.  They are native to the Arctic, subarctic, tundra, boreal, and mountainous regions of Northern Europe, Siberia, and North America. They are known for their endurance and adaptability, as well as safe journeying and strength in harsh conditions.

Fallow Deer are known as peaceful and gentle. They are widespread in England, Wales, Ireland and southern Scotland but are an introduced species. Some studies suggest they are only native to Turkey. The fallow deer is probably what you picture when someone says the words “doe-eyed.” They are associated with grace and beauty and often appear in post-Norman mediaeval literature.

Moose (Elk) are considered symbols of strength, resilience, and adaptability. They are large, with imposing antlers which is what makes them such an iconic image. They are native to North America, Canda, and Northern Eurasia, but they are also associated (by name only) with the Irish Elk, an extinct giant deer known for the enormous span of its antlers (a disproven urban legend claims that the Irish Elk went extinct because its antlers grew too wide and heavy for its head and neck to support it).

How deer are used in certain genres

In Fantasy, deer are often magical creatures or shapeshifters. They can be spirit guides or familiars, often appearing to characters in dreams. The white stag and the brown doe are two often-used images in these settings.

In Romance novels, deer are often used as symbols of love and courtship. Deer-like descriptions are often used when describing characters, and hunting metaphors are often used to represent the romantic pursuit.

In Horror and Thriller novels, encounters with deer are often uncanny and frightening. They are used as harbingers of the supernatural, appear in dreams as a sign or portent of something to come, and often subvert traditional deer symbolism for dramatic effect.

In Literary Fiction, deer are often used as metaphors for the human experience. They can be used to represent character growth or epiphanies by exploring the relationship between mankind and nature.

How can you use deer symbolism in your own writing?

Deer can be used as the basis for a theme or motif in your work. They also offer tried-and-tested ways of incorporating visual storytelling into your imagery by using well-known associations.

Cultural considerations are good to consider in advance of incorporating symbolism. If you want to borrow from existing cultural traditions, then it’s essential to make sure you research and respect those cultural beliefs. Avoid appropriation, and be sure you strike the right balance between traditional symbolism and personal interpretation. There is nothing wrong with interpretation, but it is important to be respectful when borrowing from another person’s culture.

There are also new and interesting ways you can use your own experiences to develop your own symbolism. You can use deer as a symbol to explore themes of conservation and environmental protection. In Station Eleven by Emily St John Mandel, she uses deer as a symbol of the return of nature in a post-human world. They can also be used to comment on urban expansion and habitat loss, and with enough research, you can use a scientific understanding of their behaviours to build your own mythology.

[eretzyisrael]

Who are the Mizrahim? History 101

Where do Jews come from and what is the difference between Sephardim and Mizrahim? Loolwa Khazzoom gives this succint explanation for the Jewish Virtual Library:

A Baghdadi Jewish family

Regardless of where Jews lived most recently, therefore, all Jews have roots in the Middle East and North Africa. Some communities, of course, have more recent ties to this region: Mizrahim and Sephardim, two distinct communities that are often confused with one another.

Mizrahim are Jews who never left the Middle East and North Africa since the beginnings of the Jewish people 4,000 years ago. In 586 B.C.E., the Babylonian Empire (ancient Iraq) conquered Yehudah (Judah), the southern region of ancient Israel.

Babylonians occupied the Land of Israel and exiled the Yehudim (Judeans, or Jews), as captives into Babylon. Some 50 years later, the Persian Empire (ancient Iran) conquered the Babylonian Empire and allowed the Jews to return home to the land of Israel. But, offered freedom under Persian rule and daunted by the task of rebuilding a society that lay in ruins, most Jews remained in Babylon. Over the next millennia, some Jews remained in today’s Iraq and Iran, and some migrated to neighboring lands in the region (including today’s Syria, Yemen, and Egypt), or emigrated to lands in Central and East Asia (including India, China, and Afghanistan).

Sephardim are among the descendants of the line of Jews who chose to return and rebuild Israel after the Persian Empire conquered the Babylonian Empire. About half a millennium later, the Roman Empireconquered ancient Israel for the second time, massacring most of the nation and taking the bulk of the remainder as slaves to Rome. Once the Roman Empire crumbled, descendants of these captives migrated throughout the European continent. Many settled in Spain (Sepharad) and Portugal, where they thrived until the Spanish Inquisition and Expulsion of 1492 and the Portuguese Inquisition and Expulsion shortly thereafter.

During these periods, Jews living in Christian countries faced discrimination and hardship. Some Jews who fled persecution in Europe settled throughout the Mediterranean regions of the Ottoman (Turkish) Empire, as well as Central and South America. Sephardim who fled to Ottoman-ruled Middle Eastern and North African countries merged with the Mizrahim, whose families had been living in the region for thousands of years.

In the early 20th century, severe violence against Jews forced communities throughout the Middle Eastern region to flee once again, arriving as refugees predominantly in Israel, France, the United Kingdom, and the Americas. In Israel, Middle Eastern and North African Jews were the majority of the Jewish population for decades, with numbers as high as 70 percent of the Jewish population, until the mass Russian immigration of the 1990s. Mizrahi Jews are now half of the Jewish population in Israel.

Throughout the rest of the world, Mizrahi Jews have a strong presence in metropolitan areas — Paris, London, Montreal, Los Angeles, Brooklyn, and Mexico City. Mizrahim and Sephardim share more than common history from the past five centuries. Mizrahi and Sephardic religious leaders traditionally have stressed hesed (compassion) over humra (severity, or strictness), following a more lenient interpretation of Jewish law.

Despite such baseline commonalities, Middle Eastern and North African Mizrahim and Sephardim do retain distinct cultural traditions. Though Mizrahi and Sephardic prayer books are close in form and content, for example, they are not identical. Mizrahi prayers are usually sung in quarter tones, whereas Sephardic prayers have more of a Southern European feel. Traditionally, moreover, Sephardic prayers are often accompanied by a Western-style choir in the synagogue.

Mizrahim traditionally spoke Judeo-Arabic — a language blending Hebrew and a local Arabic dialect. While a number of Sephardim in the Middle East and North Africa learned and spoke this language, they also spoke Ladino–a blend of Hebrew and Spanish. Having had no history in Spain or Portugal, Mizrahim generally did not speak Ladino.

In certain areas, where the Sephardic immigration was weak, Sephardim assimilated into the predominantly Mizrahi communities, taking on all Mizrahi traditions and retaining just a hint of Sephardic heritage — such as Spanish-sounding names. In countries such as Morocco, however, Spanish and Portuguese Jews came in droves, and the Sephardic community set up its own synagogues and schools, remaining separate from the Mizrahi community.

Even within the Mizrahi and Sephardi communities, there were cultural differences from country to country. On Purim, Iraqi Jews had strolling musicians going from house to house and entertaining families (comparable to Christmas caroling), whereas Egyptian Jews closed off the Jewish quarter for a full-day festival (comparable to Mardi Gras). On Shabbat, Moroccan Jews prepared hamin (spicy meat stew), whereas Yemenite Jews prepared showeah (spicy roasted meat), among other foods.

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[the-forest-library]

Big dinosaur news came out recently!

In January 1912, German geophysicist Alfred Wegener proposed an idea the scientific world thought was wack.

After scrutinizing similar-looking fossils of plants and animals on different land masses, he wondered if perhaps the continents had once been joined together before somehow separating into a new configuration.

His work was roundly scorned, and dismissed as "delirious ravings". Now, of course, the idea of continental drift is accepted as established science, with many different lines of evidence all pointing in the direction of Wegener's supercontinent, now known as Pangea.

Paleontologists have just identified another example that would have delighted the geophysicist; almost identical sets of dinosaur footprints have been found in Cameroon in Central Africa and in Brazil in South America, separated by a distance of more than 6,000 kilometers (about 3,700 miles).

These two locations define one of the last places dinosaurs could cross between the land masses freely before the continent of Gondwana – a fragment of Pangea – broke away completely, some 120 million years ago.

[rocketyship]

Look at the war

(can also maybe apply to the main timeline if you want)

(Very rough/sketch of the idea, mainly showing the places of the AM megastructures and honey-combs)—Takes place the height of the war—

During the war many countries fell/surrendered and got absorbed into the larger powers. Listing the different areas/territories by colour (all super brief here):

Blue — USA (new name not decided, give a suggestion if you want), was very quick to take over Canada and a large portion of South America. The AM megastructures tend to be the largest and most complex on their main land, even where the structure isn’t directly, large pipes and cables all throughout the country are visible. Due to this, a rapid industrialisation has happened and there are very few rural areas left. America’s population (like most of the other places) is also experiencing a decline. The air is extremely polluted and when close to the megastructures it’s said that the smell of burning and rotting flesh is very potent. The remaining population either remains constantly inside, moving around through tunnels, or permanently underground in the new lower cities. Notably radical religious organisations have become more frequent due to the war, mostly due to people supposedly disappearing in their sleep without a trace.

Red— Russia has the largest Megastructure, however due to this, it faces the most attacks. One structure notably, was built small in the ocean yet over time it grew and built itself and the area around it up, creating a false floating continent. However it is due to its creation that a large population of sea life has been erratic and floods that wiped out many coastal cities and communities. Much like America very few rural areas remain, and due to extreme climate change caused by the war, the area faces even harsher and year long winters that have spread to the rest of Europe.

Yellow— China. The AMs (CAM) are very close together here and have been designed in such a way that people are able to live within them. Due to their general closeness to each other they tend to function better in self-protection than the other AMs. It is constantly building, more and more structures as opposed to constantly developing a single one. Within China a few rural and farming communities have been preserved, however due to such a fact, those areas in particular have become targets—especially to RAM.

Orange— These are actively hostile territories (well everywhere is hostile), but life is still found. Camps are usually found scattered, yet still alined to one of the powers. Mostly these are unclaimed territories that are being fighted for.

Grey— Dead zones. Areas so destroyed and ruined by the war that they near uninhabitable and been stripped dry of resources. This is where most of the fighting has happened, in what used to be Central Europe. Majority of the people who were there are dead or have been displaced (mostly in Russia and China, with the luckier ones making it to the Common Wealth of Southern Africa) The remaining people are scattered and can be found within underground shelters. These shelters are horrific places, with few supplies, little food, and constant sickness. The people are actively hunted by all the AMs. Notably Naomi is from one of these bunkers, having been forced into one at the age of two. Nimdok too (when he was alive alreast).

Green— The commonwealth of Southern Africa (previously the African Commonwealth) A bit after the war began (post 1994) many African nations merged diplomatically in order to better conserve resources better and to be a better neutral force. However as the war progressed more and more of the continent was over taken. However in the process the remaining state has become a power in of its own. Creating a defences that work efficiently to keep the AMs out. It was chosen to sanction themselves from the world and the war. Truly wanting no part in it. Eventually Australia did join, before half was taken, but the remainder acts as a port and outlook. This is one of the few areas were “regular” human society is still found, with there being heavy laws and propaganda meant to block out information of the war. Previously they had been very open to refugees, however they would begin to refuse them as it had opened opportunities to the AMs. Ellen and Evan are both from here. Gorrister also hides within it, however he smuggles himself in and out constantly, as being a member of the peace core, he has work to do all over the remaining world.

Where everyone is from including the survivors of the og and love au:

—Gorrister from England however he fled to America, then to COSA, and eventually to Russia where he would help develop the BE virus.

-Ted, Tiffany, and Gloria are all from the USA, however Ted is an average citizen, Tiffany is a member of one of the religious groups, and Gloria is a high ranking military commander, government official and one of the reasons of AM’s existence.

-(idk where Benny is from, can’t decide lol, same with Becky)

-Nimdok and Naomi are from different parts of Europe but both find themselves in the survival bunkers

-Ellen and Evan (being siblings) are from COSA, being born where Zimbabwe used to be. Evan however would go onto explore the rest of the state, mainly in the area where South Africa had once been. Ellen would stay closer to home. (Reason as to why is that in the original and audio drama, Ellen frequently refers to life before AM, and rarely mentions the war, which could mean she either doesn’t think about it or knows very little of it)

(There’s like no world lore in the og and whilst that is kinda the point, I just wanted to build on it a little. Will be posting some concept art for this stuff soon. As usual if you have ideas or suggestions please share)

[statecryptids]

DEVIL MONKEYS- VIRGINIA

Though South America, Central America and southern Mexico have a great diversity of primates, northern North America has none aside from humans. This is ironic given that the earliest known primate- a small, squirrel-like creature called Purgatorius- evolved on this continent.  Descendants of Purgatorius and its relatives diversified into several lineages of tarsier- and lemur-like forms that inhabited North America during the warm Eocene epoch before supposedly dying out as the land grew cooler and grasslands became more abundant.

A fossil find in 1960s altered this view when molars from a lemur-like creature dubbed Ekgmowechasala (Sioux for “Little Cat Man”) were unearthed on the Pine Ridge Indian Reservation in South Dakota. This animal lived in the Oligocene, millions of years after other primates were thought to have died out, proving that at least a few of these lines had continued. Though no younger North American primate fossils have been found since, what if descendants of Ekgmowechasala survived into the present day?

In 1959 a couple by the name of Boyd were driving home near Saltville, Virginia when a strange, monkey-like beast attacked their car. They described it as having light “taffy-colored” fur with a white belly, and powerful, muscular legs. Other people in the Saltville area reported seeing a similar creature around the same time.

Then in the 1990s a woman driving on a dark Virginia backroad saw a creature run in front of her car that she described as black and sleek with a long tail, pointy ears, a short-snouted face, a man-like torso, and powerful hind legs. Though the earlier Boyd cryptid bears little resemblance to this animal- and may in fact have been a different species- both incidents have been conflated in pop culture as encounters with what have come to be called devil monkeys.   

While the Virginia encounters are the most well-known sightings, devil monkeys have been seen throughout North America.  Coweta County, Georgia, for example, is haunted by the Belt Road Booger, a simian creature with a “flat, beaver-like tail covered in hair”. Run-ins with the Booger began in the 1970s, many of them now believed to have been hoaxes by pranksters dressed in gorilla costumes. But other encounters have not yet been fully explained. The Belt Road Booger has become such a local sensation that a taxidermist in Newnan, Georgia even made a fake “Booger” head out of a white-tailed deer’s posterior as a decoration for a friend’s hardware store.

There is also possible photographic evidence of a devil monkey. In 1996 photos surfaced online of a strange, furry, baboon-like carcass lying along the curb of a Louisiana highway. Dubbed the Deridder Roadkill, the body bears a distinct resemblance to descriptions of these cryptids with its long snout, bushy-haired body, and ape-like feet. While some have suggested the carcass was a devil monkey, others have proposed that it could be a rougarou, dogman, or even a chupacabra. More mundane suggestions include a large Pomeranian dog, or even a prop. However, as so often happens in these cases, the body disappeared before samples could be taken, so its identity could not be proved definitively.

Devil monkeys are often said to have powerful kangaroo-like hind legs that allow them to jump huge distances. This feature has led some cryptozoologists to wonder if widely reported “phantom kangaroos” sighted throughout the US and Canada might actually be these animals.

While stories of large non-human North American primates like sasquatch and skunk apes are abundant in folklore and cryptozoology, no fossil evidence for these creatures has been found. Thus if they are real, one could argue that they likely migrated to this continent late in geological history along the same routes that humans used. Devil monkeys, on the other hand, may represent a species of home-grown North American primate possibly descended from Ekgmowechasala or similar animals.

REFERENCES

Eons. (20, November 12). What happened to primates in North America? [Video]. PBS.org. https://www.pbs.org/video/the-first-and-last-north-american-primates-dztigm/#:~:text=Why%20don't%20we%20have,and%20eventually%20they%20all%20disappeared.

Gilly, Steve. (2018, April 20). The Devil Monkey. MountainLore. https://mountainlore.net/2018/04/20/the-devil-monkey/

Grundhauser, Eric. (2016, December 22). Does America have a secret kangaroo population? Atlas Obscura. https://www.atlasobscura.com/articles/does-america-have-a-secret-kangaroo-population

Leftwich, Rebecca. (2023, October 30). Who put the “boo” in the Belt Road Booger? The Newnan Times-Herald. https://www.times-herald.com/news/who-put-the-boo-in-the-belt-road-booger/article_ee9d689e-770f-11ee-a003-8bb851ca9cb4.html

Lynch, Brendan M. (2023, November 6). Fossils tell tale of last primate to inhabit North America before humans. University of Kansas. https://news.ku.edu/2023/11/06/fossil-evidence-tells-tale-last-primate-inhabit-north-america-humans#:~:text=The%20first%20primates%20came%20to,about%2034%20million%20years%20ago.

Morphy, Rob. (2010, January 13). Deridder Roadkill: (Louisiana, USA). Cryptopia. https://www.cryptopia.us/site/2010/01/deridder-roadkill-louisiana-usa/

Morphy, Rob. (2010, December 6). Devil monkeys: (North America). Cryptopia. https://www.cryptopia.us/site/2010/12/devil-monkeys-north-america/

Spooky Appalachia. (2023, April 26). The story of the Virginia devil monkey. [Video]. YouTube. https://www.youtube.com/watch?v=Nsv-mBSEX74

Taylor, Jr. L. B. (2012). Monsters of Virginia. Stackpole Books.

[bluejutdae]

No particular reason, just curious.

Where are you from?

(Please note that different places in the world are taught different world divisions. Like: is America only one continent or 2?)

Feel free to comment with your state or nation 💖

[reasoningdaily]

African Gods, African Goddesses & African Mythology Guide – Culture Bay

The vibrant lore of African deities and mythology contributes greatly to the richness of cultural traditions. The pantheon plays a pivotal role in African culture, embodying the values, beliefs, and customs of various communities. It's more than just deities; it's a reflection of societal norms and historical narratives.

The diversity within the African pantheon further enhances its depth, offering unique insights into different ethnic groups across the continent. This starter guide aims to give you an overview of this fascinating aspect of African culture that continues to shape identities and influence contemporary thought.

Table Of Contents

Key Takeaways

The Origins and Diversity of African Mythology

Prominent Deities in African Mythology

The Diversity of Beings in African Mythology

Beauty and Significance of African Mythology

Exploring Yoruba Mythology and Deities

Ancestral Spirits and Nature Beings Across Africa

The Influence of African Gods on the Diaspora

Moral Teachings and Aesthetic Expressions in African Myths

Syncretism in African Diaspora Religions

Cosmic Tales and Creation Myths in Africa

Oral Tradition and Storytelling in African Mythology

North, South, East, and West: Diversity of African Folklore

The Impact of Egyptian Mythology on African Beliefs

Exploring Bantu and Kuba Creation Myths

Santeria: A Deeper Dive into Afro-Caribbean Faiths

Exploring Afro-Brazilian and Haitian Vodou Deities

The Mysteries of Oshun, Nana Buluku, and Oya

Understanding the Powers of Shango, Obatala, and Olokun

Exploring the Stories of Yemoja, Elegua, and Babalú-Ayé

Pan-African Historical Legends: A Comparative Study

Conclusion

Frequently Asked Questions

Key Takeaways

African mythology is a rich tapestry of tales and teachings, with each region offering unique deities and spirits that reflect the continent's immense cultural diversity.

The Orishas of the Yoruba tradition, such as Oshun and Shango, are central figures that embody various aspects of life and nature, and their stories provide valuable insights into Yoruba beliefs and values.

Ancestral spirits play a critical role across many African cultures, emphasizing the importance of lineage, respect for elders, and the interconnectedness of the living and the spiritual realms.

Understanding the impact of African gods on the diaspora reveals how these mythologies have adapted and survived through syncretism in religions like Santeria and Vodou, especially in the Caribbean and South America.

Anansi the Trickster is a key figure in African folklore whose stories underscore the significance of intelligence and cunning over brute strength, teaching moral lessons that resonate across various African societies.

The oral tradition remains a vital part of African mythology, ensuring the preservation and transmission of these stories through generations, which continue to influence modern culture, art, and religious practices.

The Origins and Diversity of African Mythology

Historical Roots of African Mythology

The intricate web of African mythology has its roots in the very beginnings of civilization. These mythologies, deeply ingrained in the cultural fabric, were a way for early societies to make sense of their world and existence.

The myths served as moral compasses, guiding people through life's challenges and uncertainties.

Take for instance, the Yoruba tribe in West Africa. Their mythology revolves around a pantheon of gods and goddesses, each responsible for different aspects of life. One such deity is Olorun, the sky god believed to have created the universe.

Variety in Myths Across Different Regions

Moving from one region to another within Africa reveals a diverse array of myths. This diversity is reflective not just of geographical boundaries but also distinct ethnic groups and cultures.

In North Africa, Egyptian mythology holds sway with its famous gods like Ra (the Sun God) and Isis (the Goddess of Magic). Meanwhile, southern Africa has its own unique set including Mukuru - revered by the Himba people as an ancestor spirit who intervenes on behalf of humans.

Influence Of Geography On Mythological Narratives

Geography plays a significant role in shaping these mythologies. From river valleys to arid deserts, every landscape has influenced local myths in one way or another.

Consider how Nile River shaped Egyptian mythology. The annual flooding was attributed to Hapi - the god of inundation – ensuring fertile lands for agriculture.

Similarly, among the Maasai tribes inhabiting East Africa’s savannahs, Enkai is worshipped as both sun and fertility god – demonstrating how geography influences divine attributions.

Prominent Deities in African Mythology

Key Gods and Goddesses in Africa

Africa is rich with numerous gods and goddesses, each playing a significant role in the life of their believers. Among them, Amun-Ra, the creator god of ancient Egypt, stands out prominently. He was worshipped as the king of gods and symbolizes creation.

Anansi, another key deity from West Africa, is renowned for his wisdom. Often depicted as a spider, he is associated with storytelling and trickery. In Yoruba mythology from Nigeria, Oshun is revered as the goddess of love, fertility and rivers.

Roles and Significance of These Deities

Each African god or goddess holds a unique role within their respective cultures. For instance, Amun-Ra was considered the supreme power responsible for creating everything in existence. His significance extended beyond spiritual beliefs into political realms; Pharaohs often claimed to be his descendants to legitimize their rule.

In contrast to Amun-Ra's grandeur, Anansi plays a more down-to-earth role as a cultural hero. His stories are used to teach morals and social values to children.

Oshun's importance lies in her connection with fertility and prosperity. She provides hope for childless couples and blesses them with offspring.

Unique Attributes Associated With Each Deity

Each deity possesses unique attributes that distinguish them from others. Amun-Ra embodies duality; he represents both hidden (Amun) and visible (Ra) aspects of life.

Anansi’s primary attribute is intelligence; his cunning ways make him an interesting character in folk tales.

Oshun personifies love and beauty; she manifests through sweet waters like rivers or streams where devotees perform rituals to seek her blessings.

The Diversity of Beings in African Mythology

African mythology is rich with a variety of beings, each with unique characteristics and roles in the natural and supernatural worlds. These beings often serve as deities, spirits, and creatures in African folklore, shaping the cultural and religious beliefs of various African tribes and communities. Here, we explore some of the most prominent types of beings in African mythology.

Gods and Goddesses

In African mythology, gods and goddesses are the supreme beings who rule over the universe. They are often associated with natural elements like the sun, moon, earth, and water. Notable gods include Amun-Ra, the Egyptian sun god; Olorun, the Yoruba god of the sky; and Mawu, the Ewe goddess of the earth and moon.

Ancestral Spirits

Ancestral spirits are revered in African mythology as they are believed to have a direct influence on the lives of the living. They are often invoked for guidance, protection, and blessings. An example of this is the veneration of ancestors in the Zulu tradition.

Nature Spirits

These are spirits associated with natural elements such as rivers, mountains, trees, and animals. They are believed to inhabit these elements and can either bring fortune or misfortune. The Yoruba river goddess Yemoja and the Igbo earth goddess Ala are examples of nature spirits.

Mythical Creatures

African mythology is replete with mythical creatures, often embodying both human and animal traits. These include the Anansi, a trickster spider from Akan mythology; the Sphinx, a creature with a human head and a lion's body from Egyptian mythology; and the Mokele-mbembe, a dinosaur-like creature from Congo River basin folklore.

Demonic Beings

In the realm of African myth, entities symbolizing wickedness or bad luck are prevalent. One such example is the Tikoloshe, a small water spirit resembling a dwarf.

Beauty and Significance of African Mythology

The allure of African mythology is in its elaborate mix of narratives, figures, and mythical features. These lively stories do more than just amuse; they teach valuable lessons about life, ethics, and our environment.

Aesthetic Expressions in Myths

The myths play a significant role in shaping aesthetic expressions. The narratives inspire various forms of art such as sculpture, painting, and dance. For instance:

Sculptures often depict gods and goddesses from mythology.

Dance routines are choreographed to tell the story of a particular myth.

Paintings portray scenes from these myths.

These artistic representations bring to life the beauty inherent in African mythology. They provide a visual narrative that complements oral storytelling while adding an extra layer of appreciation for the depth and complexity of these myths.

Moral Teachings within Communities

African mythology is an important tool for moral instruction within communities. These stories often contain lessons on virtues like honesty, bravery, kindness, and respect for elders. For example:

The Yoruba god Shango teaches about justice and wrath.

Anansi the spider from Akan mythology emphasizes wisdom and cunningness.

Maasai's lion-god Nemele teaches about bravery.

Through these stories, children learn about good behavior while adults are reminded of their responsibilities towards society.

To See The CHART click the title to visit the page directly

Exploring Yoruba Mythology and Deities

Overview of Yoruba Mythology

Yoruba mythology is a rich tapestry of tales, beliefs, and traditions. Originating from the Yoruba people in West Africa, it has influenced cultures worldwide.

The Yorubas believe in a pantheon of gods and goddesses, each governing different aspects of life. These mythical beings are revered for their divine powers and wisdom.

For instance, Ogun, known as the god of iron and warfare, symbolizes strength and courage. His influence extends to professions that involve metalwork like blacksmithing and surgery.

Similarly, Osanyin is another important figure in Yoruba mythology. As the god of herbal medicine, he represents healing and protection against diseases.

Key Figures in Yoruba Pantheon

In addition to Ogun and Osanyin, other key figures populate the Yoruba pantheon. One such figure is Oduduwa.

Oduduwa holds a special place as he's considered the progenitor of all Yorubas. He's associated with creation myths where he descended from heaven to create the earth at Ile-Ife, now regarded as the spiritual home of all Yorubas.

Another notable deity is Oya. She's revered as a goddess who governs winds and storms—a symbol of drastic change.

Moreover, divination plays an essential role in connecting with these deities. It involves rituals where priests interpret signs or symbols to reveal divine messages or prophecies.

Cultural Impact of Yoruba Myths

Yoruba myths have left an indelible mark on various cultures globally through migration and diaspora communities—especially in countries like Brazil, Cuba, Trinidad & Tobago where African religions mixed with Christianity led to syncretic faiths like Candomblé or Santería where many African gods found new identities.

For instance, in Brazil's Candomblé religion, Ogun is syncretized with Saint George—both sharing attributes of a warrior. Similarly, Osanyin is often associated with Saint Joseph or Saint Sebastian, reflecting their shared association with healing and protection.

Yoruba mythology also significantly influences art, music, and literature. For example, Nigerian author Wole Soyinka's works often incorporate Yoruba myths and legends.

Ancestral Spirits and Nature Beings Across Africa

The Role of Ancestral Spirits

Ancestral spirits hold a significant place in many African cultures. These entities, often deceased family members, are believed to influence the daily lives of the living. They provide guidance, protection, and blessings to their descendants.

For instance, in Saharan Africa, ancestral spirits are revered and consulted for wisdom during important decision-making.

The belief in these spirits is deeply ingrained in African societies. It transcends generations and forms an integral part of their cultural identity.

Their presence is felt through rituals that honor them - from simple offerings at home altars to grand festivals celebrated community-wide.

Nature Beings and Environment Connection

In addition to ancestral spirits, nature beings also feature prominently in African mythology. These beings embody natural elements like rivers, mountains, trees, or animals. They symbolize the intimate connection between humans and their environment.

Nature beings are considered guardians of specific natural elements they represent. For example, a river deity would be responsible for maintaining the balance of aquatic life within its domain.

These entities remind people of their duty towards environmental conservation. By venerating nature beings, communities show respect for nature itself - preserving forests as sacred groves or protecting certain animal species seen as incarnations of these deities.

Rituals Associated with Spirits and Nature Beings

Rituals form an essential aspect of engaging with both ancestral spirits and nature beings across Africa. They range from personal prayers at home shrines to elaborate ceremonies involving music, dance, sacrifices, or processions.

For instance, during harvest season in many agricultural societies across Africa, rituals are performed to thank the ancestral spirits for bountiful crops while seeking blessings for future harvests.

Similarly, before embarking on a fishing expedition or hunting trip - activities closely linked with survival - people might offer prayers or sacrifices to nature deities seeking success and safety.

The Influence of African Gods on the Diaspora

Migration and the Spread of African Mythology

The migration of Africans, forced or voluntary, to different parts of the world had a significant impact on the spread of African mythology.

People carried their beliefs with them, including stories about their gods and goddesses. These narratives found new homes in various corners of the globe, from the Americas to Europe.

For example, during the transatlantic slave trade, enslaved Africans brought their religious practices to North and South America.

Over time, these practices evolved into unique belief systems like Vodou in Haiti and Candomblé in Brazil. Both religions feature African gods known as Loa (Vodou) or Orishas (Candomblé).

Adaptation of African Gods in New Cultural Contexts

In new environments, these deities adapted to resonate with local cultures. This fusion resulted in hybrid forms that retained core elements from Africa while integrating aspects from other influences.

In Cuba, for instance, Yoruba gods became syncretized with Catholic saints due to colonial pressures. Thus Santería was born - a religion where Yemaya (a Yoruba goddess) is associated with Our Lady of Regla and Ogun (a Yoruba god) corresponds to Saint Peter.

These adaptations allowed diaspora communities to preserve their ancestral beliefs covertly under oppressive regimes while also making these traditions accessible and relevant within their new cultural contexts.

Continuity and Change in Diaspora Beliefs

Despite these changes, there's a remarkable continuity within diaspora beliefs. The reverence for ancestors remains central across many Afro-diasporic religions today as it was back in Africa.

Simultaneously though, some alterations have been inevitable due to geographical separation from the continent and interaction with other cultures.

For example, Oya is a Yoruba goddess associated with rivers in West Africa but she's linked with the wind and cemeteries in Cuban Santería.

Another change is the increased prominence of certain deities. In Africa, Eshu was a relatively minor Yoruba deity but in diaspora practices like Vodou and Candomblé, he's become a central figure as Legba or Exu who controls access to all other gods.

These shifts reflect the resilience and dynamism of African mythology within the diaspora. They testify to its ability to maintain core principles while adapting to new circumstances.

Moral Teachings and Aesthetic Expressions in African Myths

Ethical Lessons Derived from Myths

African mythology is rich with moral teachings. These ethical lessons are often communicated through stories featuring gods, goddesses, and other mythical creatures.

For instance, the Yoruba people of Nigeria tell tales of Esu, a trickster god who teaches the importance of truthfulness and fairness. In one story, Esu tricks two friends into breaking their bond by spreading lies about each other. The lesson here is that trust should not be easily broken based on hearsay.

Similarly, the Akan people of Ghana have a spider god called Anansi who often finds himself in tricky situations due to his greediness. Through Anansi's mistakes, listeners learn about the consequences of excessive greed and selfishness.

Artistic Representations Inspired by Mythology

Art has always been an integral part of African culture and mythology plays a significant role in inspiring artistic expressions.

For example, the Dogon people of Mali create masks representing their gods for ceremonial dances. These masks are intricately designed and painted to capture the essence of each deity.

In addition to physical art forms like sculpture and painting, African myths also inspire music and dance performances. The Zulu people of South Africa perform dances dedicated to their ancestors during religious ceremonies as a form of worship.

The influence extends beyond Africa too; many contemporary artists around the world draw inspiration from African myths for their work.

Intersection Between Aesthetics and Spirituality

In African cultures, there is often no separation between aesthetics (art) and spirituality (religion). They intersect at various points creating a unique blend that shapes societal norms.

Take for example body art practices such as scarification or tattooing which are common in many African tribes like Nuba in Sudan or Yoruba in Nigeria. These markings are not just beautification tools but are deeply rooted in spiritual beliefs about protection and identity.

Similarly, African architecture often reflects spiritual beliefs. The houses of the Musgum people in Cameroon are shaped like shells, symbolizing the life-giving properties of water and fertility goddesses.

Syncretism in African Diaspora Religions

This section explores the fusion of traditional beliefs with foreign religions, examples of syncretic practices in diaspora communities, and the impact of syncretism on religious identity.

The Fusion of Beliefs

The term 'syncretism' refers to the blending or merging of different religious practices. In the context of African diaspora religions, it is often seen as a survival strategy.

During the Atlantic slave trade, enslaved Africans were forcibly converted to Christianity. However, Africans managed to retain elements of their indigenous religions by fusing them with Christian beliefs and practices.

This fusion resulted in unique syncretic religions such as Vodou in Haiti, Santeria in Cuba, and Candomble in Brazil.

For instance, many African gods and goddesses found parallels within Catholic saints. Yemaya, an Orisha (god) from Yoruba religion associated with motherhood and rivers was syncretized with Our Lady of Charity in Santeria. Similarly, Ogun - god of iron and war - was equated to Saint Peter who holds the keys to heaven.

Syncretic Practices in Diaspora Communities

In diaspora communities today, these syncretic practices continue to thrive. Rituals often include elements from both African traditional religion and Christianity.

For example, practitioners may invoke both Orishas (African gods) and Catholic saints during ceremonies.

In Haitian Vodou rituals for instance, songs are sung not only for Lwa (spirits akin to deities), but also for Virgin Mary or Jesus Christ. An altar might display Catholic icons alongside objects symbolizing African gods.

Moreover, there are special days dedicated to specific Orishas which coincide with feast days of corresponding saints. On these occasions devotees participate in elaborate ceremonies involving music, dance and animal sacrifices – a practice rooted deeply into African traditions.

Impact on Religious Identity

Syncretism has had a profound impact on religious identity among African diaspora communities.

It provided a way for enslaved Africans to maintain their cultural heritage under oppressive conditions. Today, it serves as a bridge between the past and present, connecting individuals with their ancestral roots.

However, syncretism also poses challenges. The blending of beliefs can lead to misunderstandings and misinterpretations about the nature of African gods and goddesses.

It may also cause tension between traditional practitioners and those who follow syncretic practices.

Cosmic Tales and Creation Myths in Africa

African Creation Myths: An Overview

African creation myths are as diverse as the continent itself. Each region, each tribe carries a unique story of how life began, often intertwined with natural phenomena and celestial bodies.

For instance, the Dogon people of Mali believe that all life originated from a single grain of sand flung into space by the god Amma.

The Role of Cosmic Entities in African Narratives

In these narratives, cosmic entities often play significant roles. They're not just characters but symbolic representations of complex ideas about existence and morality.

Take for example the Yoruba deity Olorun who is associated with the sun and sky. Olorun is considered the source of life, embodying notions of warmth, vitality, light, and guidance.

In another instance, consider the Zulu myth where Unkulunkulu (the first man) emerged from an 'uthlanga', or reed. Here reeds symbolize fertility and continuity - vital elements to human survival.

The Universe According to African Mythology

African mythology offers fascinating interpretations of the universe too. In many traditions, Earth is seen as a woman giving birth to all forms of life while Sky is viewed as her husband or partner.

For example, among the Kikuyu people in Kenya, Ngai (God) resides on Mount Kenya which they consider to be God's throne on earth. This mountain represents an umbilical cord connecting humanity with their Creator.

The San people in Southern Africa view stars as ancestors watching over them. This belief instills a sense of unity between humans and cosmos where every individual has a role to play in maintaining cosmic harmony.

Oral Tradition and Storytelling in African Mythology

The Significance of Oral Tradition

Oral tradition plays a crucial role in preserving myths in African culture. It is through this method that the tales of African gods, goddesses, and mythology have been kept alive for centuries.

The griot tradition, a West African practice where designated storytellers preserve historical narratives and genealogies, exemplifies the importance of oral storytelling.

In societies without written languages, oral traditions are the primary means to pass down cultural knowledge.

For instance, traditional beliefs about African gods and goddesses often exist in folklore passed down through generations orally.

Techniques Utilized in Storytelling

African storytelling employs several techniques to engage listeners effectively. Repetition is a common feature; it reinforces the story's message and makes it easier for listeners to remember.

Proverbs, riddles, songs, and dance are also incorporated into these stories to make them more engaging.

Storytellers sometimes use physical objects like masks or puppets as visual aids during their narratives. These objects not only enhance the entertainment factor but also serve as symbolic representations within the stories themselves.

Moreover, interactive storytelling is prevalent in Africa. Audience participation is encouraged whereby listeners respond to certain parts of the story or repeat phrases after the storyteller. This interaction fosters a sense of community while reinforcing key aspects of the narrative.

Community's Role in Sustaining Oral Traditions

The community plays an indispensable role in perpetuating oral traditions. In many cases, everyone has a part to play - from young children learning their first tales to elders who carry vast amounts of traditional knowledge.

These stories are often shared during communal gatherings such as festivals or ceremonies where multiple generations come together. By participating actively in these events, individuals learn about their cultural heritage while contributing towards its preservation.

For example, griots hold an esteemed position within their communities due to their extensive knowledge of traditional stories and histories. They are not only storytellers but also historians, advisers, and arbitrators. Their role exemplifies the community's collective effort in maintaining their cultural heritage.

North, South, East, and West: Diversity of African Folklore

African folklore is a rich tapestry of diverse narratives. This diversity stems from the regional variations present within the continent's cultural heritage.

Regional Variations Within African Folklore

African folklore is not a monolith. It comprises an array of stories, myths, and legends that have been passed down through generations in various tribes and cultural groups.

Each region in Africa has its unique set of tales that mirror its people's history, beliefs, and values.

For instance, in West Africa, Anansi the spider features prominently as a trickster figure whose exploits often impart moral lessons. Meanwhile, Southern Africa is known for its stories about animals like the cunning hare or the mighty lion.

These regional variations are a testament to Africa's immense diversity. They reflect how different environments and historical events shape cultures and their storytelling traditions.

Unique Characteristics of Myths From Each Direction

The myths from each direction also showcase unique characteristics shaped by local contexts. Let's take North Africa as an example where Egyptian mythology reigns supreme. Here we find gods such as Ra (the sun god) or Isis (the goddess of motherhood), reflecting ancient Egyptians' reverence for natural phenomena and family ties.

In contrast to this pantheon-based system, Central African mythologies often center around ancestral spirits rather than gods per se. The Bakongo people believe in Nzambi Mpungu who remains distant while lesser spirits interact with humans directly.

East African mythology presents another variation with figures like Nyame - the supreme sky deity among the Gikuyu people of Kenya - embodying abstract concepts like infinity or omnipresence.

Interactions Between Different Regional Traditions

Despite these differences between regions, there are instances where different regional traditions interact with each other. Trade routes facilitated cultural exchanges that brought together diverse elements into shared narratives.

One notable example is Mami Wata, a water deity whose worship spans from West Africa to Southern Africa. Despite her origins in the coastal regions of West Africa, Mami Wata's influence spread across the continent through trade and migration.

This intermingling of traditions underscores the dynamic nature of African folklore. It shows how myths and legends are not static but evolve over time as cultures interact with each other.

The Impact of Egyptian Mythology on African Beliefs

Ancient Egypt's Influence on African Culture

Egypt, one of Africa's most ancient civilizations, has left a profound impact on the wider African culture. Its mythology is rich with gods and goddesses that have shaped many beliefs across the continent.

For instance, the concept of life after death in Egyptian mythology found resonance in other African cultures. Many societies adopted this belief, manifesting it in their rituals and practices.

The Egyptian god Osiris, symbolizing resurrection and fertility, also influenced various African tribes. They started venerating similar deities symbolizing rebirth and abundance.

Shared Motifs Between Egyptian and Other African Mythologies

Interestingly, there are shared motifs between Egyptian mythology and other African mythologies. These common elements highlight how interconnected these diverse cultures are.

One such shared motif is the reverence for animal totems. In both Egyptian and many other African mythologies, animals like lions, crocodiles, or birds often represent certain gods or spiritual entities.

Another common theme is ancestor worship. Both ancient Egyptians and other Africans believed their ancestors played an active role in their lives from beyond the grave. This belief led to elaborate burial rituals to honor the dead.

Legacy of Egyptian Beliefs in Contemporary Practices

The legacy of ancient Egyptian beliefs continues to influence contemporary practices across Africa today.

In many parts of Africa, people still practice traditional religions that incorporate elements from ancient Egypt. For example, some communities believe in a supreme creator god akin to Amun-Ra from the pantheon of ancient Egypt.

Moreover, symbols derived from Egyptian mythology remain prevalent in modern cultural expressions throughout Africa. Ankh crosses representing life are seen as protective amulets by several communities across the continent.

Exploring Bantu and Kuba Creation Myths

Overview of Bantu and Kuba Cosmogonies

The African continent, with its diverse cultures, has a rich tapestry of myths. Among these are the creation stories of the Bantu and Kuba peoples.

The Bantu cosmogony revolves around the deity named Bumba. He vomited out all life forms after suffering from a severe stomach ache. On the other hand, the Kuba people believe in a more complex process involving multiple deities.

Key Figures and Events in These Myths

In the Bantu creation myth, it is said that after vomiting out the sun, moon, stars, animals and humans, Bumba was left weak but satisfied. His children continued his work by creating more aspects of life on earth.

In contrast to this single-deity creation story, the Kuba myth involves several gods working together. It begins with Mbombo or Woot who vomits out the sun causing a massive fire that leads to creating dry lands. Then his sons create plants and animals each contributing to shaping earth as we know it today.

These two myths provide an interesting comparison as they both involve vomiting as a means of creation but diverge in terms of complexity and number of key figures involved.

Cultural Insights Derived from These Stories

The cultural implications derived from these stories are profound. They give us insights into how these societies view their world's origin and structure.

For instance, in both myths there is an emphasis on creation being born out of pain or discomfort (Bumba's stomach ache). This could suggest that these cultures see hardship or struggle as integral parts of existence or even necessary for growth and development.

Furthermore, while both myths revolve around vomiting as a means of creation they differ significantly.

Lastly, these myths also show the importance of collaboration and familial bonds. In both stories, creation is not a solitary act but involves multiple beings working together. This might reflect the community-oriented nature of these societies.

Santeria: A Deeper Dive into Afro-Caribbean Faiths

Understanding the Roots of Santeria

Santeria is a religious practice that has its roots in African mythology. Originating from the Yoruba people of West Africa, it was brought to the Caribbean by enslaved Africans.

As they strived to preserve their cultural heritage and spiritual beliefs, they developed Santeria by blending elements of their indigenous faith with Catholicism.

In Santeria, African deities known as Orishas are revered alongside Catholic saints. These Orishas have distinct personalities and domains, ranging from love and fertility to war and wisdom. They serve as intermediaries between humans and the supreme deity, Olodumare.

For instance, Oshun, an Orisha associated with rivers, love, beauty, and fertility is often syncretized with Our Lady of Charity in Catholicism. On the other hand, Shango - god of thunder and lightning - is equated with Saint Barbara.

The Afro-Caribbean Connection

The connection between Santeria and African mythology lies in its pantheon of deities – the Orishas. These divine beings mirror those found in traditional Yoruba religion. However, over time they've evolved to reflect the unique experiences of Afro-Caribbean communities.

Take for example Eleggua – he's equated with both Eshu (a trickster deity) from Yoruba mythology and Saint Anthony in Catholicism. In Santeria rituals he's invoked first because he holds the keys to destiny; he opens or closes doors leading to fortune or misfortune.

Such connections highlight how African mythology shapes many aspects of Afro-Caribbean spirituality despite centuries of geographical separation.

African Deities within Ritual Practices

African deities play a crucial role in Santeria rituals. Followers believe that these divine beings can intervene on their behalf if they're honored with offerings, music, dance and prayers.

These rituals often involve animal sacrifices as a way of feeding the Orishas. The blood is seen as life-giving sustenance for these deities, enabling them to continue their protective roles.

Divination is another key aspect of Santeria practice. It's used to communicate with the Orishas and gain insights into one’s destiny. Tools like cowrie shells or an ikin palm nut are commonly used in these divinatory practices.

Exploring Afro-Brazilian and Haitian Vodou Deities

Afro-Brazilian and Haitian Vodou pantheons are rich with a myriad of deities. These gods have influenced New World religions, and there are unique practices associated with them.

Afro-Brazilian and Haitian Vodou Pantheons

The Afro-Brazilian religion, known as Candomblé, venerates the Orishas. The Orishas are powerful spirits representing natural forces. For instance, Yemanja is the goddess of the sea while Ogun is the god of iron and war.

In contrast, Haitian Vodou focuses on the veneration of Loa or Lwa. These spirits serve as intermediaries between humans and Bondye, the supreme god in this belief system. Famous Loa include Papa Legba, guardian of crossroads, and Erzulie Freda, goddess of love.

The pantheons in both religions reflect their African roots. They're derived from traditional West African religions like Yoruba and Dahomey faiths.

Influence on New World Religions

These African gods left a significant impact on New World religions due to historical events such as slavery. Slaves brought their deities along with them to new lands like Brazil or Haiti. Over time these beliefs fused with indigenous practices and Catholicism to form syncretic religions.

For example, in Santeria – an Afro-Caribbean religion mentioned earlier – many Orishas align with Catholic saints. Saint Barbara corresponds to Chango (god of thunder) while Our Lady of Charity matches Oshun (goddess of rivers).

Similarly, in Louisiana Voodoo – not to be confused with Haitian Vodou – you'll find parallels between Loa and Catholic figures too.

Practices Associated With These Gods

Worship methods vary among followers but generally involve offerings, music, and dance. In Candomblé, each Orisha has specific foods, colors, and symbols associated with them. Devotees offer these items during rituals to show their respect.

Haitian Vodou ceremonies typically start by honoring Papa Legba. As the gatekeeper of the spirit world, his permission is crucial for successful communication with other Loa. Ceremonies also feature rhythmic drumming and dancing to invite Loa possession.

Another common practice in both religions is divination using the Ifa system. This Yoruba method involves casting a chain or palm nuts onto a tray to seek guidance from Orishas or Loa.

The Mysteries of Oshun, Nana Buluku, and Oya

Deep Dive into Three Deities

Africa is rich with a plethora of gods and goddesses that have shaped cultures across the continent. Among them, three stand out for their unique roles and attributes: Oshun, Nana Buluku, and Oya.

Oshun is a Yoruba deity associated with love, beauty, fertility, and rivers. She is often depicted as a beautiful woman adorned in yellow attire. Her followers believe she brings prosperity and happiness to those who honor her.

Nana Buluku is considered the supreme deity by many West African cultures such as the Fon people of Benin. She represents the essence of life itself. As a creator goddess, she birthed the universe and everything within it.

Oya is another powerful Yoruba deity known for her control over winds, storms, and transformation. She symbolizes change – both destructive and regenerative - much like natural phenomena like tornadoes or hurricanes.

Unraveling Myths Surrounding These Goddesses

Numerous myths are woven around these deities which further highlight their significance in African mythology.

One popular myth about Oshun tells how she saved the world from drought by luring Oggun out of his isolation using her charm. This story underscores her role as a nurturer who sustains life on earth through water.

The myth surrounding Nana Buluku speaks volumes about her creative power. It's said that after creating the universe, she gave birth to twins: Mawu (moon) and Lisa (sun), who further created all other gods.

As for Oya, one well-known story narrates how she earned her title "the Rain Queen". In this tale, she confronts an arrogant king who refuses to respect nature's balance. By summoning a storm that floods his kingdom until he repents his arrogance, Oya demonstrates her control over natural phenomena.

The Cultural Impact of Oshun, Nana Buluku, and Oya

These goddesses have left an indelible mark on their respective cultures. Their influence is evident in the various rituals, ceremonies, and traditions that are still practiced today.

In Yoruba culture, for instance, annual festivals are held in honor of Oshun. During these events, devotees gather at the riverbanks to offer gifts and prayers to this goddess of fertility and prosperity.

Nana Buluku's influence extends beyond West Africa to Afro-Brazilian religions like Candomblé where she is revered as "Nanã". Here she is seen as a deity of wisdom and serenity, embodying the life-giving essence of water.

Understanding the Powers of Shango, Obatala, and Olokun

Attributes of Shango, Obatala, and Olokun

Shango is a god revered in African mythology. He's known for his fiery temper and control over thunderstorms. His attributes include strength, courage, and justice.

Obatala is another significant deity. Often referred to as the "Sky Father," he represents wisdom, patience, and fairness. Traditionally depicted as an elderly man with pure white clothes, he embodies purity and peace.

Olokun is a goddess of the sea in Yoruba mythology. She symbolizes wealth, health, prosperity, and the unfathomable depths of knowledge.

All these deities play crucial roles in African mythology.

Stories Featuring Shango, Obatala and Olokun

Numerous tales feature these gods displaying their unique attributes.

In one story about Shango's wrathful nature unfolds when he destroys an entire village due to disrespect. This tale teaches respect for authority figures.

Another story tells how Obatala created human beings out of clay. The narrative underscores the importance of patience and careful planning as it shows how haste led to imperfections in his creations.

A popular tale about Olokun talks about her rivalry with the sky god. It highlights her power over water bodies on earth.

These stories aren't just entertaining; they carry moral lessons that shape societal norms.

Influence on Social Norms and Values

The influence of these deities extends beyond myths into social norms and values.

Shango’s association with justice influences societal expectations regarding fair treatment from leaders. His stories reinforce that those who wield power should do so responsibly or face dire consequences.

Obatala's attribute of patience informs cultural practices around decision-making processes. It encourages individuals to take time deliberating before making decisions to avoid mistakes caused by haste or ignorance.

Olokun’s representation as the goddess of wealth and prosperity influences societal views on success. Her stories often underscore the importance of hard work, resilience, and determination in achieving prosperity.

Exploring the Stories of Yemoja, Elegua, and Babalú-Ayé

African gods, goddesses, and mythology form a rich tapestry of cultural narratives. This guide delves into the stories of Yemoja, Elegua, and Babalú-Ayé - three significant figures in African mythology.

The Tales of Yemoja

Yemoja is a revered deity in African mythology. As the mother of all waters and fertility goddess, she holds immense significance for her followers. Her narrative is one that interweaves tales of creation with themes of nurturing and protection.

Yemoja's story begins with her birth from the sea foam. She then proceeds to give birth to numerous other deities, thus earning her title as 'Mother Goddess.' Her tale's importance lies not just in its content but also in its implications for understanding African cosmology.

The lessons derived from Yemoja's story are manifold. They underscore values such as respect for nature, maternal strength, and the importance of community bonds.

Understanding Elegua

Elegua is another prominent figure in African mythology. Known as the god of crossroads and opportunities, his narratives often involve trickery and cunning.

Elegua's stories are marked by his playful yet wise character. He often uses his wits to outsmart other gods or humans, showcasing his intelligence while teaching valuable lessons about life choices.

His tales' cultural significance extends beyond their entertainment value; they serve as moral compasses guiding individuals towards making ethical decisions.

Lessons from Elegua’s tales include understanding the consequences of actions and appreciating life's unpredictability. His narratives remind us that wisdom can come from unexpected places – even through trickery!

Delving into Babalú-Ayé’s Narrative

Babalú-Ayé, known as the god of disease and healing, is a fascinating figure within African mythology. His stories offer a unique perspective on suffering and resilience.

Babalú-Ayé's tale is one of transformation. Stricken by disease, he endures immense suffering before emerging as a powerful healer.

This narrative holds great cultural significance, shedding light on African societies' views towards illness and recovery.

The lessons from Babalú-Ayé’s narrative are profound. They emphasize the power of endurance in the face of adversity and the potential for growth through hardship.

Overview of Pan-African Legends

The African continent is rich with an array of diverse cultures. Each culture has a unique set of legends that offer a glimpse into their history and belief systems.

These legends often revolve around gods, goddesses, and mythical creatures, forming the backbone of African mythology.

Comparison Between Different Historical Narratives

Despite the vast geographical distances and cultural differences among various African societies, striking similarities can be observed in their historical narratives.

Many stories involve gods interacting with humans or intervening in human affairs. There's often a moral lesson embedded within these tales.

Comparatively speaking:

The Yoruba people from Nigeria tell stories about Eshu-Elegua, a trickster deity similar to Anansi.

Amongst the Zulu people of South Africa exists Unkulunkulu who like Qamata is credited with creating humans.

The Dogon people from Mali have Amma as their supreme being who just like Leza is associated with creation and control over nature.

These analogies indicate that despite cultural variations across Africa, shared themes persist in their legends.

Insights Into African History From These Legends

African legends are not just fascinating tales; they also provide valuable insights into history. They paint pictures of ancient societies' social norms and values while reflecting historical events or natural phenomena that impacted those communities.

For example:

The legend of Yemoja among Yoruba people reflects matriarchal influences prevalent during certain periods in West African history.

Stories about Babalú-Ayé, an Orisha associated with disease and healing, likely originated during times of epidemics.

The tale of the Ethiopian goddess Atete indicates agricultural practices and fertility rites that were integral to ancient societies.

These narratives serve as historical documents, preserving knowledge about past civilizations that would otherwise be lost.

Conclusion

This exploration of African mythology has underscored the rich diversity and profound depth of these ancient traditions. The myriad deities, from the Yoruba Orishas to the trickster Anansi, embody a vast range of human experiences and natural phenomena, reflecting the intricate tapestry of life across the continent. These narratives not only convey moral teachings but also inspire aesthetic expressions, contributing significantly to Africa's cultural heritage and its influence on diasporic religions.

The study of African gods, goddesses, and mythology is an ongoing journey that offers invaluable insights into humanity's quest for understanding and connection. It invites us to delve deeper into these captivating narratives, exploring their implications on various aspects of culture, religion, and history. Let's continue this exploration together, shedding more light on these fascinating tales and their enduring impact on societies across the globe.

Frequently Asked Questions

Who are some prominent deities in African mythology?

African mythology boasts a diverse pantheon, with prominent deities including Shango, Obatala, and Olokun from Yoruba traditions. Other notable gods include Oshun, Nana Buluku, and Oya.

What are Orishas in Yoruba traditions?

In Yoruba traditions, Orishas are divine beings that act as intermediaries between humans and the Supreme Being. They serve various functions and possess unique attributes.

Can you explain the role of Anansi the Trickster?

Anansi the Trickster is a central figure in African folklore. Known for his cunning and intelligence, Anansi uses his wit to overcome difficulties or create mischief.

How does Egyptian mythology impact other African beliefs?

Egyptian mythology has significantly influenced African beliefs through shared themes of creation, life after death, divine intervention, and moral teachings.

What is Santeria?

Santeria is an Afro-Caribbean faith that blends elements of West African religions with Catholicism. It's characterized by rituals involving offerings to saints (Orishas).

Can you tell me about Afro-Brazilian and Haitian Vodou deities?

Afro-Brazilian and Haitian Vodou religions have a rich pantheon of deities derived from West African religious systems. These include spirits like Lwa in Vodou or Orishas in Candomblé.