686 Vèvè
stands at the mouth or head of the bélí fìlà. Other
officials take on various responsibilities in the
educational process.
As part of the initiation process, young boys
are educated in all aspects of Vai life and culture
in the bélí fìlà. They receive a thorough education,
which includes, but is not limited to, the names of
all the plants and animals around them and the
ability to identify diseases, as well as the knowl-
edge of the plants that could cause or cure those
diseases. They are also made aware of the use of
plants for the purpose of witchcraft; they know
about the potential danger associated with certain
animals and the need to avoid an unnecessary
confrontation with an animal. The boys can also
recognize and name all the big trees; they can
identify their most appropriate use, for example,
for fire or for building canoes and homes.
Sàndì is the prestigious secret society for girls.
Bòndòrefers to the buildings and campus while
Sàndìis the society. Girls spend a maximum of 1
year learning the role of women. Like the boys, the
young girls receive a thorough training because they
are educated in the political, social, religious, philo-
sophical, educational, and artistic aspects of the
culture of their people. Furthermore, as reported by
some scholars, initiation is quite widespread among
the women of the Mende, Susu, Vai, Temne,
Sherboro, Gola, Bassa, and Kpelle peoples.
On completion of the initiation into Póró and
Sàndì societies, boys and girls are considered
adults capable of participating in the affairs of
the community. Elaborate religious ceremonies
are performed at the culmination of the process
to welcome the new initiates back into their
community.
Willie Cannon-BrownSeealsoInitiation; Poro Society; Societies of Secrets
Further Readings
Boone, S. A. (1986).Radiance From the Waters: Ideals
of Feminine Beauty in Mende Art. New Haven, CT,
& London: Yale University Press.
Dammann, E. (1969). A Tentative Philological Typology
of Some African High Deities.Journal of Religion in
Africa, 2 , 81–95. Retrieved August 11, 2007, from
http://www.jstor.org
Goody, J., Cole, M., & Scribner, S. (1977). Writing and
Formal Operations: A Case Study Among the Vai.
Africa:Journal of the International African Institute,
47 (3), 289–304. Retrieved August 11, 2007, from
http://www.jstor.org
Jones, A. (1981). Who Were the Vai.The Journal of
African History, 22 (2). Retrieved August 11, 2007,
from http://www.jstor.org
Klingenheben, A. (1933). The Vai Script.Africa:Journal
of the International African Institute, 6 (2). Retrieved
August 11, 2007, from http://www.jstor.org
Monts, L. P. (1948, August). Dance in the Vai Sandy
Society.African Arts, 17 (4). Retrieved August 11,
2007, from http://www.jstor.orgVÈVÈ
Vèvè are the geometrical drawings that represent
the lwa, that is, the Haitian deities of Vodu. Each
lwa has its own emblem, and vèvè are therefore
numerous and varied, yet somewhat predictable:
The central elements are a heart for Ezili Freda,
the lwa of femininity and love; two snakes, for
the cosmic snakes, Danbala-Wedo and his wife
Aida-Wedo; a boat for Agwe, the lwa of the sea;
a cutlass (sabre) for Ogu, the lwa of war; a cross
for Papa Legba, the guardian of crossroads, and
so on. Vèvè can be quite elaborate or simple.
They are drawn on the (Earth) floor of the peri-
style (Vodu temple) using cornmeal or ashes, and
their realization, usually by a Houngan (Vodu
priest) or Mambo (Vodu priestess), requires a
great deal of expertise and skills. Vèvè are
central to Vodu rituals because they are meant to
compel the descending or ascending of the spiri-
tual energy associated with a particular lwa.
Quite consistently, vèvè are traced near the poto-
mitan, that is, the central pillar of the peristyle,
the magical axis through which the lwa are
believed to come into the world of the living. In
fact, vèvè are a material representation of the
lwa and are considered magic points. It is for this
reason that food offerings and animals sacrificed
to a particular lwa are placed on the lwa’s vèvè.
It is not uncommon either for the person who is
drawing the vèvè to be mounted by the lwa while
drawing. When a Vodu service is done for the