ATR / DTR Why am I bringing this to the forefront.

Diaspora first entered English in the late 19th century to describe the scattering of Jews after their captivity in Babylonia in the 5th century B.C.E. The term originates from the Greek diasporá, meaning “a dispersion or scattering,” found in Greek translations of the Hebrew Bible (Deuteronomy 25)

In Black Europe and the African Diaspora Alexander Weheliye (2009) writes a section and clearly explains diaspora this way: “Diaspora offers pathways that retrace laverings of difference in the aftermath of colonialism and slavery, as well as the effects of other forms of migration and displacement. Thus, diaspora enables the desedimentation of the nation from the ‘interior’ by taking into account the groups that fail to comply with the reigning definition of the people as a cohesive political subject due to sharing one culture, one race, one language, one religion, and so on, and from the ‘exterior’ by drawing attention to the movements that cannot be contained by the nation’s administrative and ideological borders”

adjective: traditional
  1. existing in or as part of a tradition; long-established.
    “the traditional festivities of the church year”
    • produced, done, or used in accordance with tradition.
      “a traditional fish soup”
    • habitually done, used, or found.
      “the traditional drinks in the clubhouse”
    • (of a person or group) adhering to tradition, or to a particular tradition.
      “traditional Elgarians”
    • (of jazz) in the style of the early 20th century.
      Sala Malongo Everyone, 
      I have not written in a while but I have to start catching up on some things that need to be addressed. One thing is the identity of Palo Mayombe being called a “Diasporic Tradition”. There is a problem with this type of identification. It is non existent. As you can well see that the word in its early comings was to speak of a forcible exodus out of palestine for the hebrews. Now later on it was used to put all migratory people in to a soup bowl and dispersion throughout the world. My problem is this if Palo Mayombe was a Diasporic Tradition where in the diaspora Palo Mayombe was being practiced from its original inhabitants in Africa? The fact is that Palo Mayombe did not come into existence till the africans and the original people of the land natives intermarried and exchanged lore, secrets and rules. That is why Palo Mayombe is called Regla Kongo/a. Within these rules many houses of Palo Mayombe branched out with their own treaties and accounts as it was done within tribes and natives in the americas. That is why many houses have different rules and forms of practice. So traditionally no one can link a sure-fire connection to africa so the exodus of africans had to re invent the religion but not its conceptual identity, In turn Palo Mayombe connection to nkisi gave it a basis of acknowledgement to Africa. Palo Mayombe is a Congo or Kongo Based Religion with its roots in africa but not a traditional formality. Palo Mayombes Mecca is Cuba throughout the island, Pinar del Rio, Limonar, Matanzas, cienfuegos, Paragas, Oriente, Havana, the list goes on and on. Do we have a traditional basis? Yes each Muna nso has its root and core beliefs. But Palo Mayombe in a whole as it stands is not a conglomerate Traditional understanding only that Nsambi exists. 
      Now orisha is a traditional religion from africa. Why simply the orishas have not changed. Shango is Shango, Yemaya is Yemaya, so forth. Variances in religious understanding has changed but its core beliefs are fundamentally sound through oral and written traditions. 
      Am I bad mouthing people who use the term DTR no? I am simply stating it is non-existent due to the fact that traditionally for it to be truly diasporic it would had to have been practiced in all places the African Diaspora touched down, Santo Domingo, South America, Cuba, Puerto Rico, The virgin isles etc etc……Not a variant we are talking about tradition not a homogenized ideology. We need more dialogue when it comes to explaining this more in-depth because to let out misinformation can be truly killing the cultural identity of Palo. 
      I hope this has been informative and of great help to those who are seeking a better understanding of Palo Mayombe. Disseminating the what needs to be put to the forefront and not just use a terminology to further confuse the laymen or the person seeking guidance. 
                                                                                                                                             Malembe  Tata Musitu
       Slave Trade 00031
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