Zoekerism
 | |
| Type | New religious movement |
| Polity | Presbyterian Episcopalian (1856–1864) |
| Region | |
| Language | |
| Founder | Abajomie |
| Origin | 1856 Aisa, South Tussenland |
| Separations | Church of the Second Ascension Fundamental Church of the Second Ascension Church of Holy Salvation African People’s Zoikerist Church Zoikerist Church of Virginia |
Zoekerism (Amerikaens: Zückerism, [zykæɹɛsm]; Kriol: Zikrois or Nananósom), also spelled Zoikerism in English, is an Afro-Amerikaener religion that emerged in South Tussenland during the 19th century. It is the only institutionalized African diaspora religion and the largest of its kind. A syncretism of Reformed Protestantism and various West African indigenous religions—particularly the Akom faith of Accany—it was founded by ex-slave and prophet Abajomie from the 1820s onwards, simultaenous with the rising anti-slavery movement in colonial Tussenland. Upon his martyrdom in 1853 and the establishment of the first sovereign state founded by ex-slaves in the Americas, the religion was codified and instutitionalized by Tegbesoe as the Church of the Second Ascension.
From 1871 to 1960, several splinter groups broke away from the Church of Second Ascension to form their own Zoekerist denominations. Some were motivated to do so based on theological differences, while others rejected the temporal role of the Church and sought to distance themselves from the body politic of South Tussenland. Concurrent with this fragmentation was a geographic expansion of the faith to western Africa and the Caribbean in the early 20th century, particularly into the country of Salvatia, which today boasts the second-highest Zoekerist population in the world.
Beliefs
Three Principles
Zoekerist theology is built upon the Three Principles (Drigebot) established by Abajomie in 1852. These Principles closely mirror those of Christianity, including the concept of a trinitarian God, the existence of a Promised Land, and the life, death, and resurrection of Jesus Christ. Zoekerists, regardless of denomination, adhere to these Principles with little variation.
- belief in a supreme, omnipresent, and trinitarian God which expresses itself in three forms: the Father (Fadro), the Son (Zon), and the Holy Spirit (Haili Ges). These three expressions are also sometimes known by their Akan parallels Njame, Njankopón, and Odomankoma.
- Belief in the Second Ascension, where Jesus Christ returned in the form of Abajomie to liberate the slaves, fulfill the promise of the Promised Land, and remit them of sin.
- Belief in the Three Pursuits of freedom (Frai), truth (Jest), and the Promised Land (Sjon), as declared by Abajomie in 1852 during his 'Good and Candid Pursuits (Gut met Oprekt Takom)' speech.
Sainthood and spirits
Syncretism of Christian saints with west African spirits and lesser deities is extremely common among Zoekerists, though some regard this practice as idolatrous. Spirits are generally known as winti (from Dutch 'wind') while lesser deities are called lwa (from Ioruba olúoa). Winti vary greatly depending on community and ethnic background and are not regulated by any authority; they are reportedly capable of human possession, making sense of the past, present, & future, and causing or healing serious illness in human beings. Meanwhile, a Church-approved list of lwa are accessible through prayer altars, sacrifical altars, churches, or shrines with the mediation of a babalawo ('priest').
The 4th-century Nubian Saint Elias and his companions Jeremias, Isaias, Samuel, and Daniel are uniquely venerated in Zoekerism. They brought aid and spiritual comfort to Christians who were enslaved as copper miners in Cilicia, only to be arrested in Palestine and then brutally tortured and beheaded. These five men, known collectively as the Martyrs of Palestine (Maratelarom fan Palesetina), are syncretized with various lwa.
Practices
History
Abayomi van Tussenlandt, founder of Zoekerist thought
The establishment and regulation of slave manumission in Dutch Tussenland had paved the way for a unique identity and African heritage in the Southern regions of the Dutch Tussenland colony.
Zoekerist thought originated from the "father of Zoekerism," Abayomi van Tussenlandt (sometimes spelt as Abajomie). Abayomi was a former slave under the Royal Tussenland Company. He had escaped from the Royal Tussenland Company's plantations in 1816 at age 14 and was eventually met by the former slave turned baker, Karlÿn de Backer in Elegasthaven. De Backer, who had introduced Abayomi to Christianity, had housed temporarily housed him until he was found and recaptured by the authorities. Three years later, De Backer had purchased Abayomi's freedom. Since then, Abayomi has dedicated a considerable portion of his time to helping De Backer and studying the Christian faith.
In 1821, he started traveling around Tussenland, with his enlightened ideas gaining a following among the people of African heritage and the native people in Tussenland. In his philosophy, he emphasized what he called the "three pursuits": the pursuit of truth, freedom, and homeland.
In his later years, his teachings had more emphasis on religious themes. He had also incorporated many elements from the traditional Fon religion and Christianity. He also adopted some concepts brought about by other people that supported his philosophy. A central theme in his Zoekerist philosophy is universal emancipation and equality.
Role in South Tussenland's Independence Movement
Tensions between the slaves and the Dutch ruling minority were at a high in the 1840s and caused a slave-led independence movement in 1849. Zoekerist philosophy was part of the revolt's core, invoking the concept of the pursuit of a homeland. Spain, through the viceroyalty of New Spain, supported the insurrection to undermine the Dutch. However, in 1853, amid the simultaneous South Tussenland independence war and the 2nd Dutch-Spanish War, Abayomi van Tussenland was seized by the Dutch authorities and had died in captivity. This emboldened the South Tussenlanders to fight harder against the Dutch. Abayomi's death in 1843 is central to Zoekerist theology, as the Zoekerists believed that he was the reincarnation of Jesus Christ who similarly had given his life up and ascended to heaven. Traditional scholars heavily intertwine Zoekerism with the South Tussenland independence movement; however, more contemporary scholars such as A.L. Kneynsbergh attempt to view the South Tussenland independence from a secular viewpoint.
Foundation of the Church of the Second Ascension (Zoekerist Church)
Before 1856, there was no institution governing Zoekerism, as it was not an established religion yet. After South Tussenland's independence in 1855, revolutionary leader and new head-of-state, Tegbesoe (previously known as Jan de Bodtsappe), claimed that Abayomi van Tussenland had entrusted him with spreading his teachings. In 1856, Tegbesoe established the Church of the Second Ascension and proclaimed himself as to its leader. The leadership of the church was tied to the head-of-state and maintained that way until the republican revolution struck South Tussenland in 1911. Today, the Zoekerist Church has the largest following in South Tussenland and has a significant following in Florida and Virginia.
Modernization of the Zoekerist Church
In 1909, after Mexico fell to a republican revolution, the South Tussenland, and in essence, the Zoekerist Church, had lost their principal benefactor. During this time, South Tussenland was also facing calls for republicanism, which was also partly spurred on by the republican government of Tussenland and New Netherland in an effort to exert influence in the continent. After the South Tussenland revolution succeeded in 1911, the Church and State were officially separated and codified into the new constitution. The revolutionaries allowed Otie II, the former head of state and head of the Church, to continue leading the Zoekerist Church, but was not allowed to meddle in the politics of South Tussenland. Despite the secularization of the state, the Zoekerist Church still plays a massive role in the culture and life of South Tussenland. In the 20th century, the religion had spread to Florida and Virginia, while minor chapters sprang up in Saint-Domingue and Cuba.
