Preety_India

Traditions by regionEdit This list is limited to a few well-known traditions. Central AfricaEdit Bantu mythology (Central, Southeast, Southern Africa) Bushongo mythology (Congo) Kongo religion (Congo) Lugbara mythology (Congo) Baluba mythology (Congo) Mbuti mythology (Congo) Dinka religion (South Sudan) Hausa animism (Chad, Gabon) Lotuko mythology (South Sudan) East AfricaEdit Bantu mythology (Central, Southeast, Southern Africa) Gikuyu people#Culture and beliefs (Kenya) Akamba mythology (Kenya) Maasai mythology (Kenya, Tanzania, Ouebian) Kalenjin mythology (Kenya, Uganda, Tanzania) Dini Ya Msambwa (Bungoma, Trans Nzoia, Kenya) Horn of AfricaEdit Waaqeffanna (Ethiopia) Waaqism (Ethiopian-Somali Region) Arabian polytheism (Ethiopia, Eritrea) Southern AfricaEdit Bantu mythology (Central, Southeast, Southern Africa) Lozi mythology (Zambia) Tumbuka mythology (Malawi) Xhosa mythology (Southern Africa) Zulu mythology (South Africa) San religion (South Africa) Traditional healers of South Africa Manjonjo Healers of Chitungwiza of Zimbabwe West AfricaEdit Akan religion (Ghana, Ivory Coast) Dahomean religion (Benin, Togo) Efik mythology (Nigeria, Cameroon) Edo religion (Benin kingdom, Nigeria) Hausa animism (Benin, Burkina Faso, Cameroon, Côte d'Ivoire, Ghana, Niger, Nigeria, Togo) Odinani (Igbo people, Nigeria) Serer religion (A ƭat Roog) (Senegal, Gambia, Mauritania) Yoruba religion (Nigeria, Benin, Togo) West African Vodun (Ghana, Benin, Togo, Nigeria) Dogon religion (Mali) North AfricaEdit Ancient Egyptian religion (Egypt, Sudan) Kemetism Punic Religion (Tunisia, Algeria, Libya) Traditional Berber religion (Morocco (including Western Sahara), Algeria, Tunisia, Libya, Egypt, Mauritania, Mali, Niger, Chad, Burkina Faso) Hausa animism (Sudan) African diasporaEdit African diaspora religions Sacred placesEdit Some sacred or holy locations for traditional religions include Nri-Igbo, the Point of Sangomar, Yaboyabo, Fatick, Ife, Oyo, Dahomey, Benin City, Ouidah, Nsukka, Kanem-Bornu, Igbo-Ukwu, and Tulwap Kipsigis, among others.

The traditional African religions or traditional beliefs and practices of African people are a set of highly diverse beliefs that includes various ethnic religions.[1] Generally, these traditions are oral rather than scriptural and passed down from one generation to another through folk tales, songs and festivals,[2][3] include belief in an amount of higher and lower gods, sometimes including a supreme creator, belief in spirits, veneration of the dead, use of magic and traditional African medicine. Most religions can be described as animistic[4][5] with various polytheistic and pantheistic aspects.[6][1] The role of humanity is generally seen as one of harmonizing nature with the supernatural.[1][7] According to the author Lugira, "it is the only religion that can claim to have originated in Africa. Other religions found in Africa have their origins in other parts of the world."[8][9][10] Adherents of traditional religions in Sub-Saharan Africa are distributed among 43 countries and are estimated to number over 100 million.[11][8] Although the majority of Africans today are adherents of Christianity or Islam, African people often combine the practice of their traditional belief with the practice of Abrahamic religions.[12][12][13][14][15][16] The two Abrahamic religions are widespread across Africa, though mostly concentrated in different areas. They have replaced indigenous African religions, but are often adapted to African cultural contexts and belief systems.[17] Followers of traditional African religions are also found around the world. In recent times, traditional religions, such as the Yoruba religion, are on the rise. The religion of the Yoruba is finding roots in the United States among African Americans and some others.[18] Basics of African Spirituality BasicsEdit Animism builds the core concept of traditional African religions, this includes the worship of tutelary deities, nature worship, ancestor worship and the belief in an afterlife. While some religions adopted a pantheistic worldview, most follow a polytheistic system with various gods, spirits and other supernatural beings.[19] Traditional African religions also have elements of fetishism, shamanism and veneration of relics.[20] Traditional African religions can be broken down into linguistic cultural groups, with common themes. Among Niger–Congo-speakers is a belief in a creator God or higher deity, which is considered by some to be a widespread and ancient feature of Niger-Congo-cultures,[21][22][23] along with other more specialized deities, ancestor spirits, territorial spirits, evil caused by human ill will and neglecting ancestor spirits, and priests of territorial spirits.[23][24] New world religions such as Santería, Vodun, and Candomblé, would be derived from this world. Among Nilo-Saharan speakers is the belief in Divinity; evil is caused by divine judgement and retribution; prophets as middlemen between Divinity and man. Among Afro-Asiatic-speakers is henotheism, the belief in one's own gods but accepting the existence of other gods; evil here is caused by malevolent spirits. The Semitic Abrahamic religion of Judaism is comparable to the latter world view.[25][26][22] San religion is non-theistic but a belief in a Spirit or Power of existence which can be tapped in a trance-dance; trance-healers.[27] Some researchers, including historical ethnolinguist Christopher Ehret, suggest that monotheistic concepts, including the belief in a creator god or force (along with the veneration of many lesser deities and spirits) are ancient and indigenous among peoples of the Niger-Congo ethnolinguistic family (of much of West Africa and Central Africa) and date to the beginning of their history, in a form substantially different from the monotheism found in Abrahamic religions. Traditional Niger-Congo religion also included polytheistic and animistic elements.[28][22][23][29] Traditional African medicine is also directly linked to traditional African religions. According to Clemmont E. Vontress, the various religious traditions of Africa are united by a basic Animism. According to him, the belief in spirits and ancestors is the most important element of African religions. Gods were either self-created or evolved from spirits or ancestors which got worshiped by the people. He also notes that most modern African folk religions were strongly influenced by non-African religions, mostly Christianity and Islam and thus may differ from the ancient forms.[30] CeremoniesEdit West and Central African religious practices generally manifest themselves in communal ceremonies or divinatory rites in which members of the community, overcome by force (or ashe, nyama, etc.), are excited to the point of going into meditative trance in response to rhythmic or driving drumming or singing. One religious ceremony practiced in Gabon and Cameroon is the Okuyi, practiced by several Bantu ethnic groups. In this state, depending upon the region, drumming or instrumental rhythms played by respected musicians (each of which is unique to a given deity or ancestor), participants embody a deity or ancestor, energy or state of mind by performing distinct ritual movements or dances which further enhance their elevated consciousness.[31] When this trance-like state is witnessed and understood, adherents are privy to a way of contemplating the pure or symbolic embodiment of a particular mindset or frame of reference. This builds skills at separating the feelings elicited by this mindset from their situational manifestations in daily life. Such separation and subsequent contemplation of the nature and sources of pure energy or feelings serves to help participants manage and accept them when they arise in mundane contexts. This facilitates better control and transformation of these energies into positive, culturally appropriate behavior, thought, and speech. Also, this practice can also give rise to those in these trances uttering words which, when interpreted by a culturally educated initiate or diviner, can provide insight into appropriate directions which the community (or individual) might take in accomplishing its goal.[32] Spirits Edit Main article: List of African mythological figures Followers of traditional African religions pray to various spirits as well as to their ancestors.[33] This includes also nature, elementary and animal spirits. The difference between powerful spirits and gods is often minimal. Most African societies believe in several “high gods” and a large amount of lower gods and spirits. There are also religions with a single Supreme being (Chukwu, Nyame, Olodumare, Ngai, Roog, etc.).[34] Some recognize a dual god and goddess such as Mawu-Lisa.[35] Traditional African religions generally believe in an afterlife, one or more Spirit worlds, and Ancestor worship is an important basic concept in mostly all African religions. Some African religions adopted different views through the influence of Islam or even Hinduism.[36] Practices and rituals Edit Bakongo masks from the Kongo Central There are more similarities than differences in all traditional African religions.[37] The deities and spirits are honored through libation or sacrifice (of animals, vegetables, cooked food, flowers, semi-precious stones and precious metals). The will of the gods or spirits is sought by the believer also through consultation of divinities or divination.[38] Traditional African religions embrace natural phenomena – ebb and tide, waxing and waning moon, rain and drought – and the rhythmic pattern of agriculture. According to Gottlieb and Mbiti: The environment and nature are infused in every aspect of traditional African religions and culture. This is largely because cosmology and beliefs are intricately intertwined with the natural phenomena and environment. All aspects of weather, thunder, lightning, rain, day, moon, sun, stars, and so on may become amenable to control through the cosmology of African people. Natural phenomena are responsible for providing people with their daily needs.[39] For example, in the Serer religion, one of the most sacred stars in the cosmos is called Yoonir (the Star of Sirius).[40] With a long farming tradition, the Serer high priests and priestesses (Saltigue) deliver yearly sermons at the Xooy Ceremony (divination ceremony) in Fatick before Yoonir's phase in order to predict winter months and enable farmers to start planting.[41] Traditional healers are common in most areas, and their practices include a religious element to varying degrees. Divination Edit Main article: African divination Early-20th-century Yoruba divination board Since Africa is a large continent with many ethnic groups and cultures, there is not one single technique of casting divination. The practice of casting may be done with small objects, such as bones, cowrie shells, stones, strips of leather, or flat pieces of wood. Traditional healer of South Africa performing a divination by reading the bones Some castings are done using sacred divination plates made of wood or performed on the ground (often within a circle). In traditional African societies, many people seek out diviners on a regular basis. There are generally no prohibitions against the practice. Diviner (also known as priest) are also sought for their wisdom as counselors in life and for their knowledge of herbal medicine. Virtue and vice Edit Virtue in traditional African religion is often connected with carrying out obligations of the communal aspect of life. Examples include social behaviors such as the respect for parents and elders, raising children appropriately, providing hospitality, and being honest, trustworthy, and courageous. In some traditional African religions, morality is associated with obedience or disobedience to God regarding the way a person or a community lives. For the Kikuyu, according to their primary supreme creator, Ngai, acting through the lesser deities, is believed to speak to and be capable of guiding the virtuous person as one's conscience. In many cases, Africans who have converted to other religions have still kept up their traditional customs and practices, combining them in a syncretic way.[42]

Types of minkisi Minkisi and the afflictions associated with them are generally classified into two types; the "of the above" and the "of the below". The above minkisi are associated with the sky, rain, and thunderstorms. The below minkisi are associated with the earth and waters on land. The above minkisi were considered masculine and were closely tied to violence and violent forces.[9] The minkisi of the above were largely used to maintain order, serve justice, and seal treaties. Birds of prey, lightning, weapons, and fire are all common themes among the minkisi of the above. They also affected the upper body. Head, neck, and chest pains were said to be caused by these nkisi figures. Some figures were in the form of animals. Most often these were dogs ("kozo"). Dogs are closely tied to the spiritual world in Kongo mythology. They live in two separate worlds; the village of the living, and the forest of the dead. Kozo figures were often portrayed as having two heads – this was symbolic of their ability to see both worlds. NkondiEdit Main article: Nkondi Nkondi (plural varies minkondi, zinkondi) are a subclass of minkisi that are considered aggressive. Because many of the nkondi collected in the nineteenth century were activated by having nails driven into them, they were often called "nail fetishes" in travel writing, museum catalogs, and art history literature. Many nkondi also feature reflective surfaces, such as mirrors, on their stomach areas or the eyes, which are held to be the means of vision in the spirit world. Although they can be made in many forms, the ones featuring a human statue with nails are the best described in anthropological and scholarly literature. Nkondi are invoked to search out wrongdoing, enforce oaths, and cause or cure sicknesses. Perhaps the most common use was the locating and punishing of criminals, by hunting down wrongdoers and to avenging their crimes. An oath taker may declare him or herself vulnerable to the disease caused by an nkondi should he or she violate the oath. People who fall sick with diseases known to be associated with a particular nkondi may need to consult the nganga responsible for mediating with that spirit to determine how to be cured. Although nkisi nkondi have probably been made since at least the sixteenth century, the specifically nailed figures, which have been the object of collection in Western museums, nailed nkondi were probably made primarily in the northern part of the Kongo cultural zone in the nineteenth and early twentieth centuries. Modern impactEdit The nkisi figures brought back to Europe in the nineteenth century caused great interest in stimulating emerging trends in modern art and Bantu themes previously considered primitive or gruesome were now viewed as aesthetically interesting. The pieces became influential in art circles and many were acquired by art museums. The intentions of the banganga who created minkisi were practical, that is their characteristics were dictated by the need of the object to do the work it was required to do. Hence the nails which caused a sensation were never seen as decorative items but as a requirement of awakening the spirit or the gestures were part of a substantial metaphor of gestures found in Kongo culture.[10] Recently some modern artists have also been interested in creating nkisi of their own, most notably Renee Stout, whose exhibition "Astonishment and Power" at the Smithsonian Institution coupled her own versions of nkisi with a commentary by noted anthropologist Wyatt MacGaffey.[11] The Republic of the Congo artist Trigo Piula painted several items in a "New Fetish" series, due to the rebuffing of traditional fetishes by people. It "is a way of engaging with my community and a way of denouncing things that I believe are impacting us, like television for example",[12] he said.

Nkisi or Nkishi (plural varies: minkisi, zinkisi, or nkisi) are spirits or an object that a spirit inhabits. It is frequently applied to a variety of objects used throughout the Congo Basin in Central Africa, especially in the Territory of Cabinda that are believed to contain spiritual powers or spirits. The term and its concept have passed with the Atlantic slave trade to the Americas.[1] MeaningEdit The current meaning of the term derives from the root *-kitį, referring to a spiritual entity or material objects in which it is manifested or inhabits in Proto-Njila, an ancient subdivision of the Bantu language family.[2] In its earliest attestations in Kikongo dialects in the early seventeenth century, it was transliterated as "mokissie" (in Dutch), as the mu- prefix in this noun class were still pronounced. It was reported by Dutch visitors to Loango, current territory of Cabinda, in the 1668 book Description of Africa as referring both to a material item and the spiritual entity that inhabits it.[3] In the sixteenth century, when the Kingdom of Kongo was converted to Christianity, ukisi (a substance having characteristics of nkisi) was used to translate "holy" in the Kikongo Catechism of 1624.[4] In the eighteenth century, the mu- prefix evolved into a simple nasal n-, so the modern spelling is properly n'kisi, but many orthographies spell it nkisi (there is no language-wide accepted orthography of Kikongo). UseEdit Close communication with ancestors and belief in the efficacy of their powers are closely associated with minkisi in Kongo tradition. Among the peoples of the Congo Basin, especially the Bakongo and the Songye people of Kasai, exceptional human powers are frequently believed to result from some sort of communication with the dead. People known as banganga[5] (singular: nganga) work as healers, diviners, and mediators who defend the living against black magic (witchcraft) and provide them with remedies against diseases resulting either from witchcraft or the demands of bakisi (spirits), emissaries from the land of the dead. Banganga harness the powers of bakisi and the dead by making minkisi. Minkisi are primarily containers - ceramic vessels, gourds, animal horns, shells, bundles, or any other object that can contain spiritually-charged substances. Even graves themselves, as the home of the dead and hence the home of bakisi, can be considered as minkisi. In fact, minkisi have even been described as portable graves, and many include earth or relics from the grave of a powerful individual as a prime ingredient. The powers of the dead thus infuse the object and allow the nganga to control it.[6] The metal objects commonly pounded into the surface of the power figures represent the minkisis' active roles during ritual or ceremony. Each nail or metal piece represents a vow, a signed treaty, and efforts to abolish evil. Ultimately, these figures most commonly represent reflections upon socially unacceptable behaviors and efforts to correct them.[7] The substances chosen for inclusion in minkisi are frequently called "bilongo" or "milongo" (singular nlongo), a word often translated as "medicine." However, their operation is not primarily pharmaceutical, as they are not applied to or ingested by those who are sick, and perhaps bilongo is more accurately translated as "therapeutic substances". Rather they are frequently chosen for metaphoric reasons, for example, bird claws in order to catch wrongdoers or because their names resemble characteristics of spirits in question. Among the many common materials used in the minkisi were fruit ("luyala" in Kikongo), charcoal ("kalazima"), and mushrooms ("tondo").[8] Minerals were collected from various places associated with the dead, such as earth collected from graves and riverbeds. White clay was also very important in the composition of minkisi due to the symbolic relationship of the color white and the physical aspects of dead skin as well as their moral rightness and spiritual positivity. White contrasted with black, the color of negativity. Some minkisi use red ochre as a coloring agent. The use of red is symbolic of the mediation of the powers of the dead. Minkisi serve many purposes. Some are used in divination practices, rituals to eradicate evil or punish wrong-doers, and ceremonies for protective installments. Many are also used for healing, while others provide success in hunting or trade, among other things. Important minkisi are often credited with powers in multiple domains. Most famously, minkisi may also take the form of anthropomorphic or zoomorphic wooden carvings.

picathartes bird, a unique bird of Africa

Part 2 Moaneh gods Asty Moaneh Adim Moaneh Dambi Moaneh Badua Moaneh They will believe in an amount of higher and lower gods, sometimes including a supreme creator, belief in spirits, veneration of the dead, use of magic and traditional medicine. Their religion will be animistic. Polytheistic and pantheistic aspects. They will believe in harmonizing nature with the supernatural. .

The Patumba will worship ancestral statues or statues that represent past ancestors. Whose spirits will be used for communication through these statues. Some statues will be abstract or represent abstract concepts like good luck or blessings or good fortune, protection etc. Some statues will represent an abstract concept like a higher power example God. Carnaabi Wagabeh Burheymuth Zhuntarra

Patumba people believe that there are forces of both good and evil in the world. And that there are angels and demons. Patumba people believe that angels protect us through supernatural forces and demons attack us through paranormal forces. Patumba people do incantations and spells to invite angels and repel demons. Patumba people believe in being true to oneself. In essence they are always their natural selves. Patumba people also make a huge of variety of amulets, charms, talismans and symbols and sigils, and dolls and statues.

Patumba is a beautiful fictional island cove in the archipelago Patumba people perform nightly rituals as well. Every night they do rituals near the bonfire and these rituals are a way to bond with each other's energy and combine these energies to fight off forces of evil. Patumba people are skilled warriors and built huge fortresses for protection from enemy. One of these fortresses are also used as large temples. These temples are places of both worship and consultations. Consultations are like group therapy sessions during which people of the community vent out their inner frustrations, anxieties and fears and their personal problems and worries. And these problems are then collectively solved by everyone trying to contribute to the solution to these problems. Thus everyone feels loved, accepted and secure. When solutions are not easily found, patumba believe in superstitions and perform rituals and incantations, spell magic to find solutions to the problems.

Patumba believe in helping the weak and the unable. Patumba people believe in Empowering each other and believe in brotherhood. Patumba people love and worship nature. They also respect people and life in general They are kind, understanding, matured, compassionate and helpful and loving people. They believe in God or higher power and are deeply religious. They perform rituals and rituals are an important part of their life. They live like mystics. The believe in supernatural and Paranormal forces. They have rituals to ward off evil. They like to care for each other and never ignore anyone or ostracize anyone. They have strict moral codes. They love to live in peace and joy and love and harmony. They are very God fearing and God loving people. They discuss life most of the time. They are great with philosophy and thinking. They care for each other like brothers and never forsake anyone. They believe that everyone is equal in every way and so they don't believe in wealth. They don't have a social hierarchical system. But they do have elders who take care of things. People who don't behave well are rehabilitated but such people are rare because most people are well raised to be kind and compassionate to each other. Patumba people believe in deep meaningful friendships and loyalty. They are passionate about their work. They consider everyone as equal, nobody is small or big, nobody is rich or poor Everyone has the same privilege. Patumba people ensure that everyone is protected and taken care of and everyone is living well. And that nobody's rights are violated.

The Patumba people are strongly religious and spiritual people. They will follow Soulism as a religion. Every person in the Patumba tribe will have respect. There will be nothing like status Every little thing is done spiritually by Patumba. There is a structure to the Patumba life. In the morning the Patumba people do spells, prayers, and incantations and they try to gain knowledge about life, studying, learning. In the afternoon they do work, like manual labor, cooking agriculture and construction trading, exchange etc. Money is considered evil by Patumba people. Patumba people are very simple and not elitist. They do barter exchange and the rules are loose. Patumba people conserve their resources. Patumba people love art, music literature, poetry, sculpture, pottery, drama, theater, etc. In the evening, patumba people do entertainment and exercise. They dance around a bonfire. They entertain each other and bond with each other during this time. They collectively raise children. It's like the phrase it takes an entire village to raise a child. After every 4 or 5 days, Patumba people hold a consultation ceremony during which they hear each other's issues and provide collective solutions to everyone. Every person's concerns are heard and addressed. They are mutually understanding and helpful and show great level of emotional maturity. Patumba people love their animals and pets. They don't consider animals as enemies. They befriend animals and take care of the animals as well as the environment. They are very environmentally conscious. They live an environment friendly life and they have a very balanced limited population..

Soulism That the soul is the most important entity That we should understand things from a spiritual perspective and transcend the physical perspective. The spirit.

A journal of beautiful places.

Patumba people will always help each other.

Congrats Arc on the grade!

Concept 4 Life is an interaction between your inner center or your being and reality. Life is sacred.. Reality is mysterious

Concept 3 - distortion of reality by perception. I remember having a discussion with my friend about something. I told her that I was listening to some tribal music and she immediately expressed disdain and she told me how she was enjoying pop music. That's when a thought ran through my mind and that thought or question was, "why do people demonize something just because they believe in something? “ What I understood is that it's a perception problem. She was perceiving the tribal music as bad music simply because it's outdated. Meanwhile she wants to adopt anything that is modern just because it's new, it's the new thing. To me this reflects a perception problem. I realized that perception in its natural essence is flawed. We are fed perceptions from birth, from movies, from society and from brainwashing by social norms. These perceptions cloud reality. They distort reality. A very good example of such distortion is the idea that people think that anything tribal is automatically bad or outdated or useless. We are fed with the idea that we conjure up images of the word tribal, it should show a man with a weapon in hand ready to attack. We are naive because we don't understand that bad things can exist anywhere and in any form If we think that a tribal culture is all about weapons and war, then what about modern culture? If you think that you have a high chance of dying in a tribal culture, then you have an equal chance of dying in a modern culture. Someone could shoot you with a gun. We forget that guns are also weapons. They are just sophisticated. They are worse than spears or arrows. Our sense of safety in a modern society or culture is a farce. A brainwashing. An illusion. The fact is that we are equally unsafe anywhere. It's just perception.. A paranoid fear. An irrational fear. Because we give so much importance to aesthetics that we forego logic and rationality and meaning. For example you might fear a neighbor who looks intimidating. You think that that person can kill you. That person is a threat in your eyes simply because you perceive that person as threatening. His intimidating appearance is enough for you to make a judgment. But you could have a boyfriend or a friend who is jealous and you might get killed at their hands, meanwhile you never thought they could be dangerous to your life. This is because our perceptions misguide us and fool us. And we don't catch ourselves doing it. We don't critique our own thoughts. We dont evaluate them or challenge them Another classic example of perception problem is that flying versus driving. Flying related incidents like plane crashes are quite rare. Yet so many people avoid flights out of fear and paranoia, meanwhile these people have a greater chance of dying in a car accident. But they don't fear car travel because in their mind it doesn't appear threatening. Our perceptions distort reality.

Concepts Concept 1 - Adopting communities concept that I wanted to talk about is "adopting communities" .. For example you might belong to a Church. That's your community. You feel loved and supported there When you have such a community you probably don't even need a government or family. You are freed from the burdens of being a civilian puppet and or a family puppet. You can be you. Imagine if you were being adopted by a community and kept healthy safe and secure. Your well being is entrusted to that community. In return you do your contributions to the community in whatever way you can like helping out other people, creating stuff, generating resources for everyone.. But you will never be forsaken.. You would be loved and accepted. I will call such a community an "adopting community" Concept 2 - Unhealthy Mindsets I have realized a little bit from my research that everything is not very black and white, like evil and good. Sometimes it's not so much about the evil in people that causes suffering in the world. But it is about an unhealthy mindset rather than evil intentions/bad heart. It's their mentality which is corrupt. What I found is that, these unhealthy mindsets create not only a toxic environment but also an unhealthy concept of what should be considered a good life/standard life. They create unhealthy norms in society. They praise or value unhealthy role models for virtues and way of life. They admire unhealthy role models.. And we are brainwashed to believe that this is how we should be. But in reality, it's a farce created by these unhealthy mindsets and what is not healthy is encouraged. They create a toxic way of life, a toxic norm. They attract such ideas such representations, such role models, such people, such way of life.

Patumba will focus on spiritual roots and spiritual healing. There will be a lot of love among the people of Patumba

This is how Patumba houses will look And patumba jewelry

@DrewNows

Patumba cove is my way of escaping the materialist paradigm and taking refuge in a spiritualist paradigm.