African religions in the diaspora, the sacred space
is charged by polyrhythmic drumming, call-and-
response singing, praising of the Orishas (or
Lwas), and spirit transcending with many of the
participants dressed in white outfits and wearing
white cowrie shells. White candles and white
flowers (also with other colors) are positioned on
and around the Altar to enhance the aesthetics.
Spiritually chosen people can experience flashes of
white light (or blackouts) when the Spirits arrive
during the gathering to occupy their heads and
souls. It is in that spiritualized space that the devo-
tees of traditional West African religions in the
diaspora believe that readings of the future can
occur, physical healings can happen, and spiritual-
ized trances can take hold.
African American Holiness-Pentecostal and
Spirited Baptist Christians can mistakenly be
viewed as not being connected with traditional
West African religions. However, in essence, their
spiritual passion (long and high-energy church ser-
vices, call-and-response sermons), worship
methodology (sweat singing, polyrhythmic hand
clapping, and playing of percussion instruments),
daily devotion (a serious attempt to live a funda-
mentally good and righteous life every day), spirit
elevation (swept up by the Holy Ghost Spirit, spirit
dancing, speaking in tongues, and faith healing),
and wearing white garments during sacred reli-
gious events actually mirror similar activities of
Black people on the other side of the Atlantic
Ocean and various locations in the African dias-
pora. Inside the deepest places in their hearts and
souls, they are actually cloaking West African
Vodou, Yoruba, and Akan deep spiritual elements,
although they outwardly believe and live the tenets
of Western American Christianity (of course, they
would fervently disagree; however, objective
research would prove the position). For example,
there are three religious rituals to which many
African American Holiness-Pentecostal and
Spirited Baptist Christians wear white clothing,
and they are sacred bedrocks and cornerstones of
their religious belief: Baptismal, Communion
Sunday, and Washing of Feet. Baptismal is a ritual-
ized reenactment of an event described in the Bible,
when John the Baptist baptized Jesus in the River
Jordan. Every year, millions of African American
Holiness-Pentecostal and Spirited Baptist Christians
are baptized in white clothing to symbolize rebirth
and purity. On Communion Sunday, they perform
rituals of the last supper of Jesus on Mount Zion
by eating white bread or crackers (symbolizing
Jesus’ body) and drinking dark grape juice or wine
(symbolizing Jesus’ blood) while dressed in white
clothing as they recite the departure words that
they believe wholeheartedly were spoken approxi-
mately 2,000 years ago. Generally, after the
Communion Sunday ritual, members of the church
wash one another’s feet with a white towel while
wearing white garments as a symbol of humility
(Jesus washed the feet of his disciples). During
Baptismal, Communion Sunday, and Washing of
Feet rituals, there is a group of primarily women
wearing white dresses who usher participants to
the proper location in church services and rituals.
African traditional religious experiences appear
similar to these behaviors.
From the most early times in Kemetic history
(4000 BC) and up to the current times in the
African diaspora (AD 2008), black people have
chosen the color white to be placed on their spiri-
tual and cultural buildings, and they use white
chalk in their sacred social and political moments.
As well, we wear white clothing and cowrie shells,
and we use white cloth, candles, and flowers dur-
ing spiritual ceremonies and religious rituals.
Black people ascend to a higher state of a psycho-
logical, emotional, and spiritual being when they
worship in white structures, adorn their bodies
with white chalk, and wear white clothing during
West African traditional spiritual ceremonies.
Descendants of West Africans transcend to a spir-
itually white state of mind and soul while dressed
in white clothing (at times combined with blue,
gold, red, purple, and green) during the passionate
participation in highly charged cultural, sacred,
and religious ritual space.Ibo ChangaSeealsoRedFurther Readings
Andreu, G. (1997).Egypt in the Age of the Pyramids
(D. Lorton, Trans.). Ithaca, NY: Cornell University Press.
Ford, C. W. (1999).The Hero With an African Face—
Mythic Wisdom of Traditional Africa. New York:
Bantam Books.716 White