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The nature of African religion
The nature of African religion
The nature of African religion
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The terms voodoo, hoodoo, black magic and conjure arouse different ideas and interpretations such as fear, fascination, or repugnance. For some, the image of voodoo dolls, which are used to bring pain to the one’s enemy are associated with these words. Others might consider curses and spells used for evil intentions to be at the heart of voodoo. A more innocent notion of voodoo encompasses the idea that it is to be used for the communal good. All of these ideas came together and merged with Christian and Catholic beliefs after Africans were transported to the Americas and subjected to unimaginable horrors as slaves. Many historians define voodoo as “a syncretism between the African religion Vodu and Catholicism.” Voodoo is an entirely new creation, which was born as the African slaves were confronted with New World religions. These new ideas were “camouflaged as European saints, the Orisha divinities continued to be invoked, fed, and celebrated by their transplanted New World devotees, who in turn expected protection and assistance from their ancient spiritual guardian.” In some cases, slaves used the culturally accepted Catholic saints as a cover for their ancestral beliefs which were often seen as foolish and heretical by their masters. This new belief system “met new world needs that the settled and passive African modes could not match.” Voodoo held an important part in many slaves’ lives as remnants of their African beliefs evolved into a meaningful and powerful force. Voodoo was an essential element of survival for many slaves because it helped them cope psychologically with the physical torment they endured, it gave them a sense of power in impossibly difficult situations, and it served as a unifying force.
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...e and was treated as an evil force which needed to be shunned by all. The views of voodoo within the outside community continued to transform into something that was more entertaining than menacing. Eventually the practices spread beyond slave communities and continued after slavery was abolished, leaving behind a legacy that looked almost nothing like the original African predecessor.
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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
As a result of the exposure to various beliefs and practices the religions of African slaves transformed into a hodge-podge of magickal practices
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
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 Cross-Cultural Articulations of War Magic and Warrior Religion by D. S. Farrer, main purpose of this article is to provide a re-evaluated perspective of religion and magic, through the perspective of the practitioners and victims. Farrer uses examples that range from the following: “Chinese exorcists, Javanese spirit siblings, Sumatran black magic, Tamil Tiger suicide bombers, Chamorro spiritual re-enchantment, tantric Buddhist war magic, and Yanomami dark shamans” (1). Throughout the article, he uses these examples to address a few central themes. The central themes for war magic, range from “violence and healing, accomplished through ritual and performance, to unleash and/or control the power of gods, demons, ghosts and the dead” (Farrer 1).
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.
“Religion is a set of rituals, rationalized by myth, which mobilizes supernatural powers for the purpose of achieving or preventing transformations of state in man and nature” (107). When the Europeans colonized Haiti, they brought over African slaves with them. These slaves had already established African religious practices, prior to being brought to Haiti. As the French got acquainted with Haiti, they were also forcing Roman Catholic traditions upon the slaves. As a result, there was the birth of the religion Haitian Vodou. These enslaved Africans were not allowed to practice Haitian Vodou openly because it offended those that practiced Catholicism, the French wanted full control over the slaves in every aspect, and anyone outside of
The stories of Dona Beatriz, Uthman dan Fodio, and Guimba the Tyrant present three cases in which religion and politics overlapped in different ways and to varying degrees. These three individuals lived in distinct historical contexts and had unique religious trainings, sources of spiritual power, track records as religious and political authorities, goals for reshaping the religious and political landscape of their regions, reputations among their contemporaries, and obstacles with which to contend.
...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.
The thought of magic, witches, and sorcery to be fact is seen as preposterous in modern America. Coincidence is accepted as such and accusations of possession and bewitchment is extinct. When North America was first colonized by Europeans, however, the fear of magic and the like was all too real. Alison Games’s “Witchcraft in Early North America” describes the effects of the Europeans’ on the Native Americans and vice versa. As decades progressed, the ideas on witchcraft of the Spanish and British changed as well. “Witchcraft in Early North America” introduces different beliefs and practices of witchcraft of Europeans before colonization, Native Americans after colonization, the Spanish of New Mexico, and the British Colonies.
One might find many religions, denominations, and supernatural belief systems in Haiti, while nearly 10% of the population follows no religion at all. Approximately 2% of the population reports Voodoo to be their primary religion, however, close to 50% of the population practices Voodoo along with Christianity (Religion in Haiti). Haiti is the oldest black republic in the world; it’s the only country ever established by a nationwide rebellion of slaves. The Voodoo practice and religion gave the slaves hope that they will survive the New World. In the eighteenth and nineteenth centuries, Voodoo was introduced to the natives of Haiti where it flourished and became the most favored religion of Haitians to date. Voodoo was brought to Haiti by slaves from areas of West Africa now known as Benin and Congo, where the religion is practiced by nearly 60% of the population (Voodoo). The religion quickly blossomed in areas of oppression on the island of Hispaniola. The natives were able to outstand wars, revolutions, and natural disasters for over five centuries because of their faith in the spirits. The voodoo belief system has also helped the Haitians through slavery issues and the progression towards becoming free men and women. Another form of magic was introduced in African American communities in the United States named “hoodoo” (Pettinger, Alasdair). It had different types of magic and witchcraft than the original Voodoo, but still the same principles. Souvenance is a small town located in a valley about 100 miles north of Port-au-Prince, the capital of Haiti, and is where they hold an annual Easter festival attracting thousands to the culture, spirit, and spiritual rituals of Vodou (commonly called Voodoo outside of Haiti). Souvenance, Haiti is where the most important Vodou sanctuary is located. The
One way of examining the values and traditions of a people is to look at their explanations for how the world came to be. These stories make such wonderful tools for analysis because all cultures have some sort of ‘creation’ story. Thus to compare groups of people we may start by looking at their creation mythology. It is important to note that the downfall of comparing mythologies is that in a way it is like comparing apples to oranges. This is because not every myth portrays and explains the same elements.
Lehmann A. C. & Myers J. E. Magic, Witchcraft and Religion – An anthropological Study of the Supernatural (Fourth Edition) (Mayfield Publishing Company, 1997)
Belief in witchcraft is the traditional way of explaining the ultimate cause of evil, misfortune or death.” The African worldview is holistic. In this perception, things do not just happen. What happens, either good or bad, is traced back to human action, including “ancestors who can intervene by blessing or cursing the living.” Witches, on the other hand, harm because they want to destroy life.
III. Smithson, Jayne. “Magic, Witchcraft, and Religion.” Class lectures. Anthropology 120. Diablo Valley College, San Ramon 2004.