Face of the Gods is based on fieldwork in both Africa and the Americas - in Mali, Ghana, Benin, Nigeria, Zaire, the Central African Republic, Angola, Zimbabwe, and South Africa, on the eastern part of the Atlantic, and in Cuba, Haiti, Puerto Rico, Suriname, the United States, Brazil, and Argentina, on the western. The book shows how the Africans and their descendants in the three continents worship not only before points of reverence, foci of sacrifice and prayer, but also, in certain areas, through sacred happening climaxed by possession. In the Afro-Atlantic world the concept "altar" is double: fixed (tree, fire, stone, dais) and moving (ring shouts, dancing, handclapping, circling, ecstasy), leading ultimately to visitation by healing spirits under God. Face of the Gods is an introduction, the first in any language, to a brand-new field in art history: the comparative study of Afro-Atlantic altars. Tracing icons and philosophies in altar-making from major African civilizations to the Americas, the book restores many works of art, long considered in isolation from each other, to their original constellating power. Face of the Gods is richly illustrated with full-color plates. The book opens with the fire altars of the foraging Mbuti, of the Ituri Forest in northeastern Zaire, and of the San, of Namibia. Next it describes minkisi, the extraordinary medicines of God still made in Kongo and the Kongo-influenced civilizations of Central Africa. The minkisi tradition, Thompson shows, traveled intact acrossthe Atlantic. In Havana as in the Bronx, it expands in altars to Afro-Cuban deities such as Sarabanda, its complex symbolic constructions sometimes artfully contained in as small and secret a place as an apartment closet. Likewise derived from Kongo belief are Brazilian tree-alta

    From this and subsequent journeys comes this collection of spectacular photographs and essays on Nigerian and Brazilian shrines and ritual figures. The first section of this book contains rare photographs of traditional priests and priestesses and the shrine objects they use. Both the essay by Rosen, an ordained Olokun priestess, and Galembo's powerful photographs illuminate some of West Africa's elaborate cultural and religious traditions. The second section explores the Brazilian form of ancient African spiritual religion brought to the New World during the Atlantic slave trade of the sixteenth century. The connection between the Ivory Coast of Africa and the New World has been acknowledged in works on the history, anthropology literature, folklore and music of the two areas, but never has visual documentation of this depth and quality been made available. This books breaks new ground in the study of African Diaspora while it provides powerful photographs that are, above all, a celebration of the senses.