Vodou is a Haitian creole word that describes an official religion of Haiti that contains bits of Roman Catholicism within its belief system. Vodou was creolized and forged by Dahomean, Kongo, Yoruba, and other African ethnic group descendents. These African ethnic groups had been enslaved and brought to modern-day Haiti, then called Saint Domingue, and were christianized by missionaries of Roman Catholicism in the 16th and 17th centuries. The word “Vodou” means spirit or deity within the Fon language of the African Kingdom Dahomey, of where most early practitioners originated from.
Vodou’s fundamental principle is that everything possesses a spirit, and its primary goal/ activity is to offer prayers and devotional rites directed at God, and
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various spirits in return for health, protection, happiness, etc. During many of these rites, two very important parts to these rituals, are Spirit Possession, and the energy, or “spirit” from the Altar which is used during rituals. Spirit Possession is used to invite a god, or god(s), called “Iwa” into the vessel of the possessed, to do work within the ritual, usually by dancing and inviting the energy of the divine into the ritual. Along with the important concept of possession, the altar is a center for energy and intent. Altars within Vodou, have objects placed on them to collect energy, and use that energy within rituals. Objects placed on an Altar can range from a loved one’s perfume, to bring their energy into a ritual, an object belonging to a loved one, a statue made in the like-lines of a god, to ask for their assistance, crystals, jewelry, etc. Vodou has been largely syncretized, or has had other religious beliefs blended into it, such as many beliefs from Roman Catholicism, such as the concept of the Altar. Within Roman Catholicism, the altar is a sacred space designated to worship God, and his saints by placing his “body and blood” on the altar and blessing it. Similarly within Vodou, the altar is used to hold objects, such as statues to the gods, that invoke and channel the energy to call upon the divine. Catholicism, within its altars, show the history of the religion by showing the life of Jesus Christ, and the history of the development of the religion, such as words from the apostles, biblical tales of Jesus’s Humanity, chalices to resemble the one Jesus Christ used at the last supper, etc. Vodou and Catholicism both share the similar aspect of the Altar, however what makes the Vodou Altar at the Fleming Museum unique and distinctly of the Vodou tradition, is the blending of both objects that sanctify the gods, such as the Paket bottles for Ezili Danto, and the inclusion of objects that, like Catholicism, embrace the history of the religion, and where it sprouted from. The Vodou altar displays various objects that tell the story of how it was started, and how it became what it is today. For example, how the altar reflects aspects of the Haitian Revolution within its symbolism, within the Flag of St.
Jacques, one of the leaders of the Haitian Revolution whom is honored on the Altar. Ezili Danto, is also represented within the altar as a flag, and she was also considered a catalyst for the Haitian Revolution by dancing in the “head” of the priestess Cecile Fatiman on a night in 1791. Also, there exists some cross referencing between the historical references within the Altar, to its correlation of the spiritual purposes of the Altar’s persona and the objects on it. For example, how the Petwo and Rada spirits, “angry and calm” spirits, are on two representational sides of the altar, can also be interpreted as the energy of the slaves imprisoned during the Slave Trade, and how angry, vengeful, and “hot” they would be considered, and how the spirits were relieved of their pain and suffering in Death after they passed, before the end of the slave trade, and how some spirits had passed away physically due to brutality, or imprisonment during the Slave Trade, and even during the …show more content…
Revolution. Purpose: An altar is a place where ritual and sacrifice take place. It is where spiritual work and witchcraft are performed, and is considered the center of one’s religious life. The purpose of this altar is to act as a center of worship and offering to various Hatian gods and spirits (Iwa). The various Iwa are able to influence different aspects of Hatian life - practitioners aim to keep the Iwa happy, therefore altars such as this one are constructed to be used as places to make regular service to the Iwa. This altar was created with items from Professor J. Lorand Matory’s personal collection, and was assembled by various curators at the Fleming Museum. A typical Hatian Vodou service begins with a recitation of prayers and songs in French, and then a litany in Hatian Creole and Langaj that goes through all the saints honored by the house/venue, followed by a series of verses for the main spirits being honored. As the songs are sung, spirits come and visit the ceremony, often taking possession of individuals and speaking through them. Drumming and dancing are also vital parts of Vodou rituals. These rituals typically take place at the altar sites, with the objects acting as connections to the Iwa. For example, the Paket Kongo that appears on the altar (boat with rainbow string of wrapped around stem) is dedicated to Papa Loko. Papa Loko is considered the founder of all priests, and the guardian of the deepest secrets in Hatian Vodou. Loko is so powerful that he never makes an appearance through possession--his power and being are too supreme for humans to face. Papa Loko is also a doctor, so practitioners might pray to him through song and recitation at this altar to ask for good health and a cure for any ailments. Papa Loko’s power is known by all in the world of Vodou, so he is a popular and well-known deity to offer service and worship to at Vodou altars. Another example of a ritual that might take place could be the ritual purpose of the colorful flag depicting Lasiren, the queen of the ocean. Lasiren is an Iwa of wealth, and owns all the riches of the sea. A flag showing an artistic representation of Lasiren is shown as a part of this altar in order to please her and show that practitioners are hopeful that through ritual, she will watch over them and guide them to wealth and prosperity. Her flag is adorned with bright colors and sequins, proudly on display on the wall above the altar in hopes to please the goddess of wealth with beauty and extravagance, encapsulating the idea of luxury she is said to stand for. When viewing the Haitian altar, the first items that somebody may see are the huge flags, or perhaps the color coordination of the altar. The flags are not typical items that are present on a Haitian altar; however, Professor Matory said to us that flags have become more of a symbolic item. The flags represent the Haitian revolution and the struggles the people of that country went through to get to where they are today. The flags were also gifts for Professor Matory. By looking at the flags you can tell how elaborately made they are and he felt that they were too pretty to not hang up so he added to them to the altar as well. Most altars used for the practice of Vodou are much less expensive, and are more practical. The next thing that is very noticeable is the colors or handkerchiefs that are hung on the front of the altar. The colors go from dark to light, and each color represents a Haitian god. They are used for spirit possession when a ceremony is taking place. The god that possesses the person has their symbolic colored handkerchiefs draped on the person being possessed. The altar is also covered with bottles of liquor and many different liquid items. These are all here as an offering to the gods. The certain liquors placed on the altar are what each god prefers. The bottle is placed in close proximity to the god that is represented by its Paket Kongo. These would be the odd looking structures that are on the altar: for example the black and red structure, which represents Kafu. The sculptures are set up in a certain way, with all the Petwo gods on the left and the Rada gods displayed on the right. The Petwo gods like more of the rough and hard drinks whereas the Rada like the smoother European liquors. Therefore, in the layout of the altar, the rough liquors are on the right and the European liquors are on the left, representing the transition from Petwo to Rada. One common thing associated with Haitian Vodou are “zombies”. Despite the instinctive response of zombies that comes to mind, Haitian zonbi are nothing like the glorified “zombies” known in Western media. The spirits of the zonbi are better known as the spirits of the dead that have been captured and brought back to work for someone. Western zombies are often the living dead, come back to kill the living and eat them; nothing like Haitian zonbi. Zonbi that reside on altars are often placed in bottles with elaborate beading and decoration. Some zonbi may be spirits that are related to whomever own the altar. Other times, as shown on this particular altar, the spirits residing in the bottles are spirits of the gods. Other things that are displayed on this altar aren’t directly associated with the gods, but function as other “accessories” for the gods.
One thing that is a little hard to display in a museum would be the food offerings. In Vodou, it’s customary to provide food to the gods on an altar, and the cooking and arranging of food is an important ritual. Unfortunately, our altar resides in a museum, making it difficult to provide food for the gods due to the rules and regulations that a museum faces. A fake cake sits in the center of our altar, with ceremonial candles placed on each side of the cake. This is meant to represent the food that would be offered. The two chairs on either side of the altar are for sitting, but sometimes a doll may be on the chair of an altar instead to symbolize someone sitting in the chair. The teacup in the front of the altar is used to hold libations for the gods or used to hold wicks with olive oil and honey to make prayer stronger. The maraca looking objects are used in the ceremony and to communicate or salute to the gods. Dr. Matory, the creator of the altar, informed us that the necklace is often worn by a Haitian priest during a ritual. Each bead or pattern represents each god in its colors. It is worn in a way that the spirits envelope people and include them all as a community, and to provide protection during a ritual. The statuette of twins represents the Marasa, the sacred twins of Vodou. The statuette is placed on the altar during rituals
and food associated with children is offered to it. The three urns are pots for the Marasa. As long as the Vodou altar follows the basic blueprint of having Petwo and Rada spirits (and their associated bottles and liquids) on different sides, and the scheme of light to dark, the exact placement and specifics of an altar is left up to the creator. The altar is a creative structure, and no two altars will look the same.
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
The late 18th century and early 19th century was a prominent time period in which the French Revolution and Haitian revolution occurred. Both revolutions were connected to each other such that they shared similar causes and consequences. Together, France and Haiti were angered by the inequality and unfair privileges that continued to appear in their societies. At the same time, they were inspired and hopeful of bringing the Enlightenment ideas into reality. Although they were able to accomplish most of what they fought for, such as the abolition of slavery, they still took part in bloody revolutions. However, one of the greatest differences in their outcomes was that France emerged as a new, firm government as Haiti staggered with its new independence.
Like Santeria, Voodoo is a syncretic religion that embodies the beliefs and practices of Christianity with those of traditional West African religions. Voodoo is also a monotheistic religion, with the God Bondye being the supreme creator. Bondye is similar to Olodumare in that he does not interfere with the lives of his believers, so Voodoo practitioners redirect their worship and rituals to spiritual deities known as lwa. Lwa are regularly contacted and worshipped through various forms of rituals; these rituals include altars, possession by spirits, and elaborate ceremonies. The purpose of the rituals is to appease the lwa to lend assistance to believers in times of need, or for general good faith measure, to prevent angering of the lwa and the possible dire consequences that may follow. As with Santeria, the syncretism of Catholic imagery and objects is inherent to the religion, and these objects are usually included in the rituals of Voodoo
Both France and Haiti had so many similarities between their revolutions. Both France and Haiti had an oppression for both social and political systems, because they wanted equality among people. “ The injustices of the social system in Saint Dominique stood in stark contrast to the ideals of the French Republic espoused in France during the French revolution, when on August 26,1789, the Claritin of the rights of man was adopted”. (Stock). This quote means that the french republic wanted good in their social system but they got the opposite.“Among the whites, political upheaval had started in the french colonies which had started in 1789 and ended in 1799, which came into conflict, which also divided the French at home” (stock). So basically
It is amazing how two religions, such as Voodoo and Christianity, can be filled with so many awesome differences with respect to time eras, status, publicity, and language, and yet still have an almost identical core ideal. This also demonstrates that this core ideal of the use of humans as a mouthpiece of the divine has been a long lived concept which people, such as Mama Lola and her family, still believe in and practice today. Perhaps this proves there is some truth in the idea, and most likely, we will never know for sure, whether this concept, in it’s many different forms continues to live on, or if it dies out.
The French Revolution and the Haitian Revolution were very significant in the course of human history. They were significant because they changed governments and the human rights in their respective nations. The people in France and Haiti wanted a new government in the form of a democracy. Both revolutions had many similarities and differences. The causes for both revolutions were similar because the poorest citizens of each country drove the need for the revolutions as those in higher power treated them with no dignity.
At the University of Chicago, Dunham decided to study anthropology with a focus on African and Caribbean ritual dances. Here, she studied under many of the best anthropologists of the time, and in 1935, she was awarded a grant from the Julius Rosenwald Fund to study dance in any way she wished. So, she decided to use this money to travel to the islands of the West Indies and document the ritual dances of the people. She visited such islands as Jamaica, Trinidad, Martinique and Haiti; however, she found a special connection with the people of Haiti and the dances they performed, particularly in their Vodoun rituals. In 1936, Dunham received a bachelor of philosophy from the University of Chicago, and after gathering her research and materials from her work in the Caribbean, she submitted her thesis, Dances of Haiti: Their Social Organization, Classification, Form, and Function,” to the University of Chicago in 1938.
These sacred pieces light the flame into the speaker’s passion for her religion in many ways. She begins to pay more attention and really contemplate why she is on earth? What is she here to do in
The French Revolutions ideology of freedom and equality lead to the Haitian revolution in Saint Domingue. Saint Domingue was one of the richest colonies in the entire world during this time. It made a big profit for France, but the rules were also unfair. They favored only to the slave owners and whites. This is why many slaves wanted to revolt. Before the revolution, Saint Domingue was a major producer of coffee and sugar.
Haitian Vodou is the combination of supernatural and mystical components of African religions, along with the ritual basics of Roman Catholicism. They believe that there is one supreme God, but praise spirits, which are recognized as sacred ancestors, African gods, and even Catholic saints. Haitians call these spirits loa. Loas are “African deities who have been inherited through succeeding generations by the descendants of those who brought them to Haiti” (124). It is required to have ritual ceremonies for the loa, so that they can guide, protect, heal, and help those that practice Haitian Vodou. To begin calling down the loa, one must draw the vévé, which is the symbol for the loa on the prayer ground. During these ceremonies, there is a lot of dancing, singing, drumming, prayer, animal sacrifice, and food preparation. Just like Catholicism, a priestess or priest guides the worshipers in the ceremonies. Also in the course of a Vodou ceremony, which ever loa that is being called upon possesses participants to give advice or perform cures. To anyone that does not practice Haitian Vodou, the way these ceremonies are unorthodox, but to Haitians, it is their way of life and what they believe
On January 1, 1804, the country of Haiti formally declared independence from the French colonial powers. This newfound state of freedom was born as a result of the Haitian revolution (1791–1804), a movement that was primarily lead by the former slave and prominent leader, Toussaint L’Overture. Due to the successful nature of this slave revolt, the nation of Haiti became a huge inspiration for surrounding colonies – becoming the second former European colony in the New World that was able to achieve independence. Despite the hard-won efforts of the oppressed, political stability within the country quickly unravelled as the national identity formed during the revolution deteriorated under rising conflict between mulattoes and blacks.
...white people were the change-makers and shapers of Vodun, when actually black people adapted their religion to suite oppressive conditions. As time went on “Voodoo had become less of a religion than a political association [which was] and inherent characteristic of black religion from the slave period” (46). This happened not only in America, but in Haiti as well. This not only highlights the evolution of Vodun from religion, to a political force, but also the adaptability of Vodun as well.
Throughout time individuals have rebelled against corrupt policies within society in order to obtain their autonomy as well as their rights as an individual. King Louis XIV of France, for instance, taxed the lower class of France, in order to construct his palace, the Palace of Versailles, which depicted his power and authority. If individuals refused to pay their taxes to Louis XIV, then as a result, they would be placed in prison or be executed, as a penalty. The lower class individuals of France began to question King Louis XIV’s authority, ultimately leading to numerous rebellions against his position as King of France. Likewise, between 1750 to 1914 numerous revolutions to alter certain aspects within society occurred in diverse regions
As I walked into the first gallery, I saw a wood sculpture that stood in the center of the room. This carving depicted “the crucified Christ, flanked by the Virgin Mary and St. John the Evangelist with Angels holding instruments of the Passion”. It was painted oak and very appealing to the eye. It stood approximately 15 feet in the air. The origin of this sculpture is unknown, but it was found in a Belgium church. This kind of sculpture usually stood at the entrance or at the center of the alter in the church facing the congregation. This image of the suffering Christ relates to the Christian ideas of suffering and Christ’s salvation of all mankind.
Once Enlightenment philosophies created new views on individual’s natural rights and their place in society, resistance to oppressive government was inevitable. The core beliefs of freedom and equality above all served as a catalyst for the revolutions in America, France, and Haiti. Because of these shared ideals each revolution is interconnected with the revolution before it. However, the waves of this revolutionary movement that swept through the Atlantic World became increasingly radical with each new country it entered. By looking at the citizen involvement and causes of the American, French, and Haitian revolutions, the growing radicality of these insurrections can be better understood.