According to Paul Touloute, human beings since their creation have always wanted to investigate the unseen world. These desires led to many religious and philosophical tendencies that account for many religions throughout the world. One of those religions, Vodou, commonly spelled Voodoo, evolved in Haiti as the predominant religion of the people incorporating traditions imported by enslaved Africans. In an attempt to investigate Vodou beliefs and for a better understanding of the religion, Karen McCarthy Brown immerses herself into the life of Alourdes Macena and their extended Vodou family kinship. Karen participates not only in the home-spun ritualistic ceremonies which is essential to pleasing various spirits, but also undergoes ritual marriages to the spirits Ogou and Danbala, and completes the initiation process one must undergo in order to become a manbo. The key goal of doing an ethnographic fieldwork is to go beyond what “actors’ say they do” (being the ideal) to “what actors actually do” (the real). Within the story of Mama Lola, the author Karen McCarthy Brown explores the spiritual tradition of Vodou through extensive research and participation-observation, which is a great way to go from the ideal to real absences. Karen Brown learns how Vodou operates, who the spirits are and what it takes to appease them, and of most importance, she learns about how Vodou is a religion of and for the people.
Karen McCarthy Brown meets Alourdes during the summer of 1978, while Karen was working on a survey project for the Brooklyn Museum. Karen at first begins interacting with Mama Lola essentially on the basis of Karen Brown being the observer and Mama Lola as the subject. The two quickly become friends as Karen eventually comes a...
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...ctivity. It is the means of identifying the in-group.” Alourdes then says, “You eat with people, you always have food. You eat by yourself, you don’t have nothing (Brown 43).” Within the Haitian community, food is often represented as someone’s happiness and well-being. If one day, Alourdes said that she was not going to eat for a whole day, which meant that she was most likely depressed or upset.
“The contents of Vodou rituals – from private healing consultations to public dances and possessions-performances- are composed from the lives of the particular people performing them. When I began to bring my own life to the system for healing, I began to understand more of what it meant for Haitians to do that (Brown, 134).”
Bibliography
Brown, K. M. (1991). Mama Lola: A codou Priestess in Brooklyn. Los Angeles: University of California Press.
Although the thought of being involved in such rituals is scary, I developed a deeper understanding and appreciation for the practices that Haitian voodoo participants, if it is appropriate to refer to such people as, engage in. The most impressive bit of information that I will keep with me is to be less judgmental of others; “people who practice voodoo believe in the same God as Christianity, but they also believe in communicating with other spirits, who serve various roles in healing, casting spells, and more” (Boudreaux, 2015a, p. 110). As a golden rule, I know that I should not be judgmental of others anyway, but I am human and am prone to quickly create stereotypes in my mind. I don’t always share those thoughts, but thinking makes me just as guilty as doing or saying. I am thankful for the reminder that all people are children of God, and I should research and learn about different beliefs before I make a judgmental decision, if I make that judgment at
In the text “Seeing Red: American Indian Women Speaking about their Religious and Cultural Perspectives” by Inés Talamantez, the author discusses the role of ceremonies and ancestral spirituality in various Native American cultures, and elaborates on the injustices native women face because of their oppressors.
Renee Stout’s “Tales of the Conjure Woman,” currently on exhibition at Spelman College’s Cosby Hall, puts on display the culturally mysterious nature of African folklore. In the exhibition, Stout presents with utter brilliance the depth of the culture through her artistic manifestation of ceremonial traditions, magical hoodoo, and spell-related practices. In her works, Stout uses a unique personification, an alter ego of sorts, named Fatima Mayfield, to explore the African folkloric world of which her exhibition represents. Ranging from simple recipes to intricate descriptions of the aforementioned magical practices, Stout takes on her work with her alter ego in an attempt to demonstrate both the past and contemporaneous dimensions of her work. Additionally, it would seem as if Fatima exists as a sort of special source of understanding and clarity for Stout given her vast knowledge and countless abilities. The exhibition is home to various pieces that allow one to “jump inside the pages” and interact with Stout’s rendition of the African folkloric community.
“The Sambia: Ritual, Sexuality, and Change in Papua New Guinea” is a book written by Gilbert Herdt. It is based on a case study Herdt did during the 1970’s of the culture of the Sambia people. His study took place in Eastern Highlands Province of Papua New Guinea. He didn’t know much about their language, however through out his time there he was able to learn their language and customs. As he settled into their village, he mostly slept in the clubhouse with the other Nilangu villagers; however, eventually they built a house for him to stay at. Herdt had a great interest in gaining new knowledge about the Sambia culture.
The 52 minutes documentary of Haitian Vodou ceremony reflects her interest is anthropology. The film captures the rituals of Rada, Petro and Congo cults, in which the deities known as Ioa, take possession of their devotees. The use of fade-in transition between scenes, slow-motion editing, as well as panning and close-up following the dancer’s movement in hand-held camera, emphasizes the mystique
Were Dash’s audience to return to the South Sea islands eighty years after “Daughters of the Dust” they might find the Gullah people and their lives similar to those of the Willow Springs of Naylor’s novel. Although nearly a century spans between them, these two people nevertheless share many traits. Many of the residents of Willow Springs answer to a nickname given them as a child; similarly, Viola Peazant reminisces about the nicknames given to children in Ibo Landing. Members of both communities, generations from Africa and steeped in “modernity,” still come to the traditional herbalist for help in matters of the body and spirit: Eula uses Nana’s medicine to contact the soul of her deceased mother; Bernice and Ambush come to Mama Day to heal Bernice when she becomes ill, and later for help in conceiving a child. Both Nana Peazant and Mama Day draw their knowledge from a life lived on their respective islands and their strength from their ancestors, whom they visit and tend at the village graveyards. And like Nana Peazant, Mama Day struggles to maintain a tie with her family members who have left the island and immersed themselves in the mainstream culture.
Gede and Ogou are the quintessential males of the Vodou spirit world (Brown pg. 379). Ogou's heroism and aggression make him very much the man, as do his versions of social irresponsibility and self-destructiveness: infidelity, drunkenness, and lying (Brown pg. 380). Papa Gede has a wife but unlike Kouzinn who's wife is his peer Gede's wife Brijit is his inferior (Brown pg.380). Gede's domination of the real of the dead reflects a time when male ancestors, as well as living males, held all the power in Haitian families (Brown pg.380).
Throughout Haitian history there has been unimaginable struggles that these people had to go through. In “Figures of Flight and Entrapment in Edwidge Danticat’s Krik? Krak!,” Wilson C. Chen summarizes the many different ways in which the Africans prevailed by transcending or “flying” through different Haitian stories and folklore. He defines and explains the different ways the word “flying” is portrayed, and the effects it has on others.
Haiti lifestyle and America lifestyle is different. In Haiti They don’t have the same sources as Americans do. In fact, Most Haitians don’t have Electricity and rely on charcoal for energy. While in America most people are able use stoves or microwaves to prepare food quickly. People in Haiti don’t bathe as much as people in America because they don’t have access to clean or running water. However, In America people are able to bathe every day. In America people often eat 3 meals a day which is breakfast, lunch and dinner. In Haiti they only eat 2 meals a day. Haitians usually eat bread and coffee in the morning and later on the evening they eat fried meat like goat, chicken, pork etc. Americans on the other hand, may eat eggs, bacon, sausages,
In the field of applied anthropology, the concept of cultural relativism is central to any form of research. The concept of cultural relativism encompasses the ability of an anthropologist or an observant to understand a different culture in its own context, without imposing one's belief and values on that culture. Ideally, in her book Monique and the Mango Rains, anthropologist Kris Holloway provides a descriptive account of her ethnographic fieldwork in the country of Mali. Through her book, the readers get an opportunity to understand the lives of Malian women in multifarious aspects. In this essay, an analysis is drawn on the situation of women in the Nampossela village of Mali in terms of their social, economic and health status in
The book Monique and the Mango Rains is written on the backdrop of one of the poorest countries in the world where people are uneducated but they have their own culture and customs which they follow ardently. However the practices somehow match with the current world of hypocrite people but unknowingly they are present in the small village Nampossela of Mali where author interacted with Monique the central character of the
Ann Charters. Boston: Bedford/St. Martin’s, a 2011 book. Print. The. Gilman, Charlotte.
When I first read “We Are Ugly, But We Are Here,” I was stunned to learn how women in Haiti were treated. Edwige Danticat, who was born in Port-au-Prince, Haiti, in 1969 and immigrated to Brooklyn when she was twelve years old, writes about her experiences in Haiti and about the lives of her ancestors that she links to her own. Her specific purpose is to discuss what all these families went through, especially the women, in order to offer the next generation a voice and a future. Danticat writes vividly about events that occurred in Haiti, leading up to an assertion about the strength of Haitian women. Her essay is powerful in large part because of how she manages tone.
Karenga, Malauna. Introduction to Black Studies. Los Angeles: University of Sankore Press Third Edition, 2002.
In her book Semiotics and Communication: Signs, Codes, Cultures, Wendy Leeds-Hurwitz describes the wide use of food as signs, and also as social codes. The reason foods are so useful as signs and social codes is because they are separable, easily adaptive to new environments, and it is not difficult to cook, or eat for that matter. Food is a major part of our daily lives, Not only for survival, but it plays a substantial social role in our lives. We will look deeper into the semiotics of food, how food is used as identity markers, and also the role that foods play in social change in our lives. First let us start with the semiotics of food.