Mami Wata (also Mamba Muntu, Water Mother, La Sirene) is a water spirit venerated in West, Central, and Southern Africa and in the Afro-American diaspora. Mami Wata spirits are usually female but are sometimes male.
Attributes
Appearance
The appearance of her hair ranges from straight, curly to wooly black and combed straight back. Most scholarly sources suggest the name "Mami Wata" is a pidgin English derivation of "Mother Water", reflecting the goddess's title ("mother of water" or "grandmother of water") in the Agni language of Côte d'Ivoire, although this etymology has been disputed by Africanist writers in favor of various non-English etymologies, for example, the suggestion of a linguistic derivation from ancient Egyptian and Mesopotamian, such as the Egyptian terms "Mami" or "Mama", meaning "truth" "Uati" or "Uat-Ur" for "ocean water". While the exact context of the etymology has been challenged, the purpose of Mami Wata's name derived from pidgin English is to both distinguish her "otherness" and connection with the African and African diaspora. Mami Wata is understood to be a foreign spirit by Africans, and the recognition of her and her name is also a recognition of Africans comprehending worlds other than their own.
Historical evidence for such deep antiquity of the goddess's tradition has never been offered. Commonly thought to be a single entity, the term has been applied to a number of African water deity traditions across various cultures. These African cultures were often matriarchal and though "Mami Wata" can refer to both male and female deities, they are most typically thought of as feminine and most often take on a female form in artistic representations.
Mami Wata is often described as a mermaid-like figure, with a woman's upper body (often nude) and the hindquarters of a fish or serpent. In other tales, Mami Wata is fully human in appearance (though never actually human). The existence and spiritual importance of Mami Wata is deeply rooted in the ancient tradition and mythology of the coastal southeastern Nigerians (Efik, Ibibio, Igbo, Bahumono and Annang people). Mami Wata often carries expensive baubles such as combs, mirrors, and watches. A large snake (symbol of divination and divinity) frequently accompanies her, wrapping itself around her and laying its head between her breasts. Other times, she may try to pass as completely human, wandering busy markets or patronising bars. She may also manifest in a number of other forms, including as a man. Traders in the 20th century carried similar beliefs with them from Senegal to as far as Zambia. As the Mami Wata traditions continued to re-emerge, native water deities were syncretized into it.
Symbolism
While commonly seen with a mirror in hand, Mami Wata is able to embody ritual performances and worship ceremonies for Africans through this instrument. Her mirror represents a movement through the present and the future; her devotees are able to create their own reality through imaging of themselves in their own recreation of Mami Wata's world. In this world, one can embody her sacred powers, fulfilling the inventions of their own reality.
Water
Traditions on both sides of the Atlantic tell of the spirit abducting her followers or random people whilst they are swimming or boating. She brings them to her paradisiacal realm, which may be underwater, in the spirit world, or both. Should she allow them to leave, the travellers usually return in dry clothing and with a new spiritual understanding reflected in their gaze. These returnees often grow wealthier, more attractive, and more easygoing after the encounter.
Van Stipriaan further reports that other tales describe river travellers (usually men) chancing upon the spirit. She is inevitably grooming herself, combing her hair, and peering at herself in a mirror. Upon noticing the intruder, she flees into the water and leaves her possessions behind. The traveller then takes the invaluable items. Later, Mami Wata appears to the thief in his dreams to demand the return of her things. Should he agree, she further demands a promise from him to be sexually faithful to her. The agreement grants the person riches; refusal to return the possessions or to be faithful brings the man ill-fortune.
Her worship is as diverse as her initiates, priesthood and worshippers, although some parallels may be drawn. Groups of people may gather in her name, but the spirit is much more prone to interacting with followers on a one-on-one basis. She thus has many priests and mediums in Africa, America and in the Caribbean who are specifically born and initiated to her.