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Misinterpretation of voodoo
Theorist and their theories
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Server of the spirit, or Voudouist is the name given to a practicer of Voodoo. While the former may be interpreted with an air of darkness, the opposite is most often true. Mainstream media has given a false identity to Voodoo and has instilled fear in the general public. The intent of Voodoo is not one of evil or dark magic, rather one of community and strength. “As a very dark remnant is left from the history of slavery and discrimination in the West, African religions are still some of the most maligned and misunderstood religions in the world.” (Mama Zogbé) Voodoo, Vodoun, or Vodun, is far more complicated and spiritual than the misunderstandings surrounding it would lead one to believe; through its practices, beliefs, and priests/priestesses, it has served many Africans through conflicted times, and has remained strong even after thousands of years of opposition and practice. To understand the basic principles of Voodoo, it seems necessary to understand the very word itself. The original spelling was “Vodun,” which is Louisiana’s derivative of the French word for spirit. The word has many other spellings, all of which were created to capture the pronunciation of the Haitians. However, many of the various spellings can also be linked to American scholars who first studied the religion. It would appear that their goal was one of two things: to spell the word in such a way that it was obvious that it was something unusual, or to make the concept feel more digestible. It seems to be in the same fashion of Harry Potter, for example, when everyone is too afraid to say Voldemort aloud, so they instead refer to him as “he-who-must-not-be-named.” The same idea presents itself in a similar manner in the context of the scholars discuss... ... middle of paper ... ..." The Voodoo Society. Voodoo Society, n.d. Web. 12 Sept. 2013. Haas, Saumya Arya. "What Is Voodoo? Understanding a Misunderstood Religion." The Huffington Post. TheHuffingtonPost.com, 25 Feb. 2011. Web. 04 Sept. 2013. Hood, Bruce, PhD. "The Natural Origins of Voodoo." The Self Illusion. Sussex Directories Inc., 6 July 213. Web. 4 Sept. 2013. Ogunsuyi, Austin, Dr, and Mama Zogbe. "Voodoo: Dispelling the Myths (Pt. 2)." Voodoo: Dispelling the Myths (Pt. 2). N.p., May 2001. Web. 04 Sept. 2013. Powell, Everton. "Origins of Voodoo." The Afrocentric Experience. N.p., 30 July 2008. Web. 4 Sept. 2013. Tilme, Merloze. "The Misconceptions Of Voodoo." MERLOZE MEDIA. Merlosze Media, n.d. Web. 04 Sept. 2013. Zogbé, Mama. "Voodoo: An African Diaspora Tradition." Interview by Austin Ogunsuyi, Dr. Mami Wata West African Diaspora Vodoun. Mama Zogbé, May 2001. Web. Sept. 2013.
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
Gervel, David. "Island Magazine Discover the Creole Culture around the World : Louisiana Creole Culture & Voodoo Tradition." Island Magazine Discover the Creole Culture around the World : Louisiana Creole Culture & Voodoo Tradition. N.p., 26 Aug. 2012. 30 Apr. 2014. Web.
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
In the Voodoo religion, a priestess hosts a number of different ceremonies each year. During these ceremonies, one of the people present (usually the priestess herself) is supposedly possessed by one or more spirit(s) who then communicates with the rest of the people present. A typical example of a Voodoo ceremony is that described in the book Mama Lola by Karin McCarthy Brown. Here, Mama Lola, as this voodoo priestess is known, lives in Brooklyn and does all she can to stay faithful to her Haitian religion. After inviting her voodoo ‘family’ for what will be the birthday celebration of the spirit Azaka, all members, important and close gather to help set up the intricate and festive alter in the basement of Mama...
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.
Trimble, Russell, "Alchemy," in The Encyclopedia of the Paranormal edited by Gordon Stein (Buffalo, N.Y.: Prometheus Books, 1996), pp. 1-8.
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
In all of human history, people have written about inhuman beings, many of which include gods, demons, wizards, sorcerers, sorceresses, and witches. Nowadays mystical beings are seen everywhere in media. Most of society stopped believing in these creatures years ago, but for 17th-century Salem, witchcraft became a living nightmare (Fremon, 1999).
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.
Mooney, James. The Ghost-Dance Religion and the Sioux Outbreak of 1890. London: University of Nebraska Press, 1991.
Syracuse University Press, 2002. 221-223. The. Sidky, H. Witchcraft, lycanthropy, drugs, and disease: an anthropological study of the European witch-hunts. New York: Peter Lang Publishing, Inc., 1997.
Lehmann A. C. & Myers J. E. Magic, Witchcraft and Religion – An anthropological Study of the Supernatural (Fourth Edition) (Mayfield Publishing Company, 1997)
Gruss , Edmond . Cults and The Occult . Rev. ed . Phillipsburg, New Jersey: Presbyterian and Reformed Publishing CO. , 1980 . 3. Print.
The Enlightenment and the emerging of modern rationalism have paved the way to a worldview where the suspicion of witchcraft is not needed to explain the mysterious phenomena of this world. This is not the case in Africa. The belief in the existence of witches, evil persons who are able to harm others by using mystical powers, is part of the common cultural knowledge. Samuel Waje Kunhiyop states, “Almost all African societies believe in witchcraft in one form or another. 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. Every misfortune or problem can be related to witchcraft, especially when natural explanation is not satisfactory.
III. Smithson, Jayne. “Magic, Witchcraft, and Religion.” Class lectures. Anthropology 120. Diablo Valley College, San Ramon 2004.