720 Winti
subdeities in the Winti pantheon, the immortal
human soul and its integration to the complex
of ancestral human spirits is a central feature of
Winti cosmology. This is consistent with the
traditional African religious/philosophical view
that the human soul is part of the divine spiritual
world making every human being unique with an
intrinsic dignity and value.
The Spiritual Human Soul TriadIn Winti, as in other African religions, the phys-
ical and the spiritual are but two dimensions of
one and the same universe. Further, humans are
conceived as biological/material and spiritual
beings. The biological/material is the body and
its material contents, and the spiritual soul con-
sists of three parts: (1) the kra or akra (from the
Fante “okra”), (2) the djodjo, and (3) the
jorka. When one dies, the kra is transformed into
a jorka (ancestral spirit), through which human
beings are integrated into the spiritual, cosmo-
logical world. Because Anana Kedoeaman
Kedoeapon is all encompassing, omnipotent,
and all knowing, one cannot address oneself
directly to it. This is done using the “kra,” the
spiritual self, which is directed to the nature
spirits also known as Winti, konfo, or jeje. The
kra is the spiritual cradle of a person and is
accompanied by the djodjo. In Winti cosmol-
ogy, it is believed that every person has “par-
ents” in the spiritual world that are called
djodjo; this term is derived from the Ewe “djo”
and the Fon “djoto.” Every person has two
djodjo, one male and one female, that could be
higher or lower “Gods”; people enjoy their pro-
tection, and they can be compared to the con-
cept of guardian angels. The Kra and the djodjo
are the two basic components of the spiritual
makeup of a person while alive. As a person
grows from a child to an adult, his or her Kra
also grows (expands) to accommodate and
develop other aspects of the human spirit. This
spiritual growth can be consciously facilitated.
The Djodjo is an indispensable support to the
Kra in the spiritual makeup of a person.
Every human being has a kra, consisting of
male and female parts, which at birth separates
itself from the mother’s kra and becomes indepen-
dent. There are a couple of different theories as to
the stage of pregnancy, whether upon conception
or after 6 months of pregnancy, the kra and the
djodjo are formed in the fetus. Some believe that
the djodjo is developed after birth in childhood
and then comes to support the kra.
The kra is the most essential part of the total
human spirit. All people have an independent
spirit, but it is still dependent on a larger whole.
As long as the Kra spiritually controls the body,
it means spiritual well-being, stability, and will
power. When someone dies, the kra and the
djodjo transform into one and become a Jorka.
This term comes from the Carib-Indian word
joroka and is sometimes also called djumbi,
meaning “ancestral spirit.” The jorka continues
to live in the hereafter, known asdede kondreor
samandow.
The kra goes through various Earthly human
experiences and sometimes finds itself in difficult
situations. The kra is also said to be related to
one’s instincts and will power. When difficulties or
misfortunes occur in life, it could be due to the
weakening of these spiritual “senses.” This must
be “diagnosed” by a luku. A luku is a consultative
visit to a lukuman. A lukuman is one who does a
spiritual assessment; this involves a ceremony dur-
ing which the lukuman consults a particular deity
on behalf of his “patient.” This deity allows the
lukuman while in trance to “see” the spiritual
health/problems of a person; he can then tell the
person what the problem is and refer the person to
a healer called a Bonuman.
A bonuman is a spiritual healer, guide, and
leader in the Winti religion. Some Bonumen can
also provide the service of a luku, but many can-
not because these are two separate procedures/
rituals that require communication with different
gods. This communication always involves ritu-
als, prayer, and a self-induced trance, which the
luku or bonu must facilitate to communicate
with the particular deity or spirit. When spiritual
difficulties arise, the kra is said to be soiled and
therefore needs washing and strengthening.
Hence, the washing and feeding of the kra is a
ritual that Winti practitioners undertake once or
twice in their lives to strengthen their kra; this
is usually done on their birthday. It is also neces-
sary sometimes to feed the djodjo at that time, so
special foods are prepared and offered in ritual
ceremony.