See alsoVodou in Haiti
Further Readings
Asante, M. K., & Mazama, A. (Eds.). (2005).
Encyclopedia of Black Studies. Thousand Oaks, CA:
Sage.
Dorsey, L. (2005).Voodoo and Afro-Caribbean
Paganism.New York: Citadel Press.
Galembo, P. (1998).Vodou:Visions and Voices of Haiti.
Berkeley, CA: Ten Speed Press.
Glassman, S. A. (2000).Vodou Visions:An Encounter
With Divine Mystery. New York: Villard Books.
Gordon, L. (2000).The Book of Vodou:Charms and
Rituals to Empower Your Life. New York: Quarto.
AZANDE
The Azande are a people who live in southwestern
Sudan, immediately north of the Congo and east of
the Central African Republic. The Azande traditions
are ancient; they see themselves as having originated
in several clans that stretch back into history. Like
many African people, they have a history of migra-
tion and, within the past 200 years, a history of
fighting for their independence from outside, mainly
European legal and social, encroachments.
Despite these intrusions, the religious principles
that constitute their Azande heritage have
remained relatively intact. Although Europeans
instituted customs and traditions from Europe
into the social life of the people during the colo-
nial period, there remains among the Azande a
strong commitment to their belief in the tradi-
tional conception of one creator deity who
brought the universe into being.
The Azande believe that Mbori, the almighty
God, is responsible for the creation of the
world, but they do not have shrines, temples,
rituals, or ceremonies to worship Mbori. In
many ways, the religion of the Azande reflects
the African understanding of the separation of
the creator from the ordinary lives of the
people. Thus, the people may turn to Mbori for
consultation, but this is rare because the people
are more likely to turn to oracles as daily neces-
sities. This is more in keeping with the ancient
traditions of Africa as seen in the Nile Valley
during the reign of the pharaohs or as seen in
other African traditions.
The principal oracles are identified as having a
direct relationship to the ancestors of the Azande.
Furthermore, the ability to do harm to other
people is considered something that is inherited by
a small group of people who are therefore able to
measure out the kind of discipline necessary to
maintain societal harmony. At the base of all
misfortune, however small, in someone’s life is a
disorder in the human universe. Someone is
responsible. Nothing occurs as misfortune with-
out the intervention of humans. People who die
are usually the victims of murder, in the sense that
someone caused their deaths.
Those priests or priestesses who are able to
discern the nature of order, harmony, and balance
in the society are usually responsible for carrying
out punishment on those who would disrupt the
social order. Out of fear, many people refuse to
engage in negative behaviors. One of the greatest
cultural characters among the Azande is the char-
acter of Ture, who maintains the middle ground
between order and chaos, as in many African tra-
ditions, and applies the conventional wisdom to
various activities, actions, and social situations.
Some authors have referred to Ture as trickster
figure, similar to Ananse among the Akan, but
this is to minimize the psychological and social
effect of a character who is not about tricking
anyone, but rather about enforcing through
instruction the value of the middle ground
between chaos and order.
The process of marriage among Azande gives a
woman the option to reject the marriage if she
finds it unsuitable. After the marriage ceremony,
the husband always remains indebted to the wife’s
family. It is impossible to be truly divorced from
the family of the woman inasmuch as the woman
is considered a valuable part of her family’s wealth.Molefi Kete AsanteSee alsoFamily Rites; RitualsFurther Readings
Evans-Pritchard, E. E. (1971).The Azande:History and
Political Institutions. London: Clarendon.84 Azande