Why the Godmother? Liminality and Mediation

Up until now I have discussed the mediation roles of women in general, but the women who are godmothers to many people have preeminence. The godmother's role as a mediator in situations of conflict and violence grows out of her role as a mediator par excellence in other areas of life.

During the baptismal ceremony the godmother holds the godchild in her arms and some of her essence is transferred to the child such that: “the godparent's char­acter and destiny become intimately connected with those of the godchild” (Sault 1985: 230). At this moment a mystical link is created between them, which gives the godmother special power to enlist supernatural protection for her godchild. She is also entrusted with the physical well-being of the child, and is expected to be knowl­edgeable in herbal curing. Whenever the child becomes sick the first person to be called is the godmother (not the godfather). In these ritual and healing roles god­mothers share many aspects in common with midwives, shamans, and curers. Most ceremonies also involve godfathers, but their role as spiritual guardians and healers is secondary to that of the godmother. The godfather’s role has more political and economic overtones. People chosen to be godparents are generally of somewhat bet­ter economic standing, but it is seen as improper to choose godparents only for fi­nancial gain, and in fact some of the people most often chosen are of quite ordinary means. They are chosen because of their traditional skills in oratory, healing, reli­gious leadership, and mediation.

As the “second parents” to a child, the godparents have important roles in edu­cating their godchild in village ways and traditions, and may also train the godchild in specific skills.

At all the important moments in a child’s life, the godparents are invited to be present as witnesses and advisors. When a godchild decides to marry, the godparents are immediately advised, for they are closely involved in the marriage negotiations and serve as go-betweens. At a godchild’s wedding the godparents provide special gifts, including a chest, a grinding stone, and icons for the house altar. The godpar­ents also serve as counselors to their godchildren, and will intervene if a married couple is having marital problems. The godparents are called in because their advice is taken most seriously, and they have the right to admonish or punish their godchild. When a godchild dies the godparents (or a member of their family) provide the cas­ket or the grave clothes, depending on whether the godparent is the sponsor of bap­tism or confirmation (El Guindi 1986).

Being asked to sponsor is an honor for the godmother and the godfather, elevat­ing their prestige within the community. It indicates that they are esteemed for their good character and abilities. In a general way it increases their influence in the community as a whole. People defer to the sponsors of many children, and their opinions carry more weight. They are invited to many fiestas, not only from a sense of obligation, but because their presence gives importance to the occasion. When these influential people attend a fiesta other villagers will view it as more significant and be more eager to attend also (Sault 1985: 230). At the fiestas “godparents are treated as honored guests and perform supervisory roles—giving orders to others and delegating responsibility for different tasks” (1990: 232).

When a person becomes a godmother (or godfather) their power and status in the village is enhanced because the godchild’s family becomes indebted to the godpar­ent’s family. Compadrazgo or godparenthood is structured as an asymmetrical rela­tionship in which the godparent occupies the superior position in relation to not only the godchild, but also the godchild’s parents (El Guindi 1977: 14). A request to sponsor involves a formal petitioning ceremony in which the parents and their close kin take a candle and gifts of food, drink, and cigarettes to the prospective godpar­ents, and in elaborate speeches the parents (and their representatives) ask that the child be sponsored as an act of charity, a favor that God will repay. Sponsorship cannot be reciprocated or reversed, so the favor can never be returned or repaid. The child's parents are forever indebted to the godparents and must always show them respect and deference.

Respectful behavior includes ritual kinship terms of address and reference in ei­ther Zapotec or Spanish, deferential greeting behavior, and visiting patterns. When the parents and children encounter the godparents on a village path or street they bow their heads, shake hands, and ask a blessing. During the feast days for Dia de los Muertos, or Day of the Dead, the godchildren and their parents visit the homes of the godparents to take them gifts of candles, food, drink, flowers, and cigarettes (El Guindi 1977). The parents and godchild are also expected to perform favors for the godparents and provide assistance whenever needed. They are expected to refrain from gossiping about the godparents, to support them if legal problems arise with others, and to assist in their fiestas. Godparenthood brings greater security to both the godchild and the godparents by extending their network of trusted kin who can be relied upon in times of illness, crisis, or old age (Sault 1994: 307-309).

The role of godparent is one of mediator between the forces of life and death on behalf of the godchild, and between the godchild's family and others in ritual con­texts within the village. This mediatory role is recognized and honored by not only the godchild's family but others throughout the village, and it is extended to other contexts.² The godparents are invoked to address disputes or conflict by calming and advising people, and the godmother is asked to actively intervene and pull a man out of a fight. Note that the godmother is the ideal person to ask, because she is the last person any man can argue with, let alone strike. She has the authority of the godfa­ther combined with the emotional power of a mother figure. The importance of her role is ritually marked in all of the village processions, for a godmother is always chosen to lead the way, bearing an incense-burner filled with smoking copal incense to purify and protect.