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Zila Moyo Nzingha Nandi
I am originally from Martinique where I grew up, I am passionate about culture, ethnology more specifically African humanities.
I am an associative activist, involved in my home territory for the inclusive construction of our "Tomorrow", this construction in the manner of Edouard GLISSANT's quote "Act in your place, think with the World"
With this in mind, I have set up wellness and health tourism events as well as events related to agriculture and agro-processing to move towards food autonomy.
After several visits to Benin, after having organized trips for Martinicans who wanted to reconnect with Africa, thanks to a new position at Benin Tourism where I specifically deal with the religious, cultural and spiritual aspect of Vodun, I dropped off my suitcases in Benin.
I am a lawyer by training with a Master 1 in Private Law, then a Master 2 in Human Resources and Business Strategies.
I practiced in the field of real estate law, I was for 10 years head of an agency, then co-founder of the first real estate agency with a social vocation.
I retrained 15 years ago as a practitioner in helping relationships, a branch of psychotherapy with specialties in hypnosis, sound therapy and somatherapy.
I also worked as a trainer, in an independent firm, with vulnerable populations such as young people and the long-term unemployed, for whom remobilization on personal and professional projects was an emergency.
To go further and be aligned with my deep convictions, I was initiated into Vodun up to the level of the "priesthood", in addition to this initiation I was enthroned as Sub-Pontiff of Daagbo Hounon, in Ouidah.
Their Presentation:
This article attempts to present the impact of Vodou in the construction of the identity of the daughters and sons of deported Africans, the result of the reappropriation, the adaptation of Vodou to the lands of deportation, while being at the same time a means of reconnection, with the land of our ancestors and between ourselves.
In this presentation, it will not be a question of comparing but of putting into perspective, in the mirror, the role that Vodou played, in its different and differentiated forms, in the resistance to oppression, as a means of gathering despite the differences between peoples, especially between natives and Africans deported to unknown lands.
Each deportation territory has in its own way reinvented its Africa, in this Vodou has become the soul of the deported peoples, more clearly in Haiti, Brazil, Cuba and underground for Martinique and Guadeloupe.
This perspective will allow us to see how and in what way Vodou in the lands of deportation is a paradigm of identity construction and resistance to oppression.