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The influence of other beliefs on african traditional religion
The influence of other religions on African traditional religion
The influence of other beliefs on african traditional religion
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Voodooism in Haiti
Introduction: My Exposure to Voodooism
Voodooism is a fascinating way of life. Ever since living in Haiti in the early 1980's, the constant thumping of drums in the twilight has intrigued me. Their melody and rhythm seemed to consume the moist evening air like a pungent odor that will not dissipate. Life is very different in Haiti than it is in the United States, and however odd it seems to Western mentality, I could feel the presence of spirits in and around almost every aspect of life in Haiti.
Since living in Haiti as a child, this is the first time I have researched the impact of Voodooism on the lives of Haitians. As a scientist, I want to document how the religion of Haiti quantitatively affects the worldview and lives of the people. I want to know if the science that I have learned and been taught would make sense in the Haitian culture; and as I have been trying to relate my faith to my scientific understanding, I wonder if Voodooism and theoretical science can coexist? Are US American methods of science appropriate and applicable to the Haitian context? I am on a journey to discover what Voodooism is and means and then how that relates to science.
Science as a Worldview
Science is a way of approaching the world, knowing why and how things around us are occurring. The scientific method allows scientists to be precise and focused. Through that medium, they can determine which hypotheses are consistently supported such that they become theories and which need more modification or rejection. This type of knowing can be tested and quantified. Scientists strive to make their observations as objective as possible, to be devoid of human interest. Scientists try to control all the variables ...
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...ax or a strange form of acting. Maybe my world view prevents me from embracing the religion of the people in Haiti and they have a fluid tradition that is willing to accept scientific proofs into it's reality. I want to test more circumstances and explore more variables before I will be able to conclude with a probable theory.
Bibliography
Bellegarde-Smith. Haiti: The Breached Citadel. 1990.
Corbett, Bob. Introduction to Voodoo in Haiti. http://www.primenet.com/~rafreid/voodoo.html
Foster, Charles. Haiti-Today and Tomorrow. 1984.
Franciscus, John. Haiti: Voodoo Kingdom to Modern Rivera. 1980.
Herskovits, Melville. Life in a Haitian Village. 1971.
Lawless, Robert. Haiti: A Research Handbook. 1990.
The Vodun (Voodoo) Religion. http://web.canlink.com/ocrt/voodoo.html
Weinstein, Brian. Haiti: Political Failures, Cultural Successes. 1984.
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.
This text also persuades readers about how race is an issue of gentrification. The author’s claims on the issues show that gentrification is mainly influenced by race and income. The writer wrote the text also to show how the media can be influential to be discouraging poor colored communities, criticizing the views on gentrification in those areas. There are some persuasive appeals that are supported by the author in the text. The first is Ethos, he is a credible source in his claims retelling his own experience as a paramedic and how his patient impacted his criticism on how the media portrays the “hood” as being atrocious and worthless in the community. The author also attempts to convince his readers through his own emotions, including specific evidence and claims for his appeals. The second persuasive appeal used is pathos when he explains how these communities are dealt with moving place to place being invaded from their own residence and businesses. The third persuasive appeals he presents is logos, which he describes the situation of the the people being affected by this issue first hand to show the reader it is a mistaken
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 content of Paul Farmer’s AIDS & ACCUSATION: Haiti and the Geography of Blame, was very boring to begin with. Quite literally, I was sleeping while reading the beginning of it. However, it did pick up towards the middle as it caught my interest; I found that the book was particularly funny. Before reading this book, I had no clue what I was in for other than the title and who would’ve guessed; the title says it all. It was actually about what the title said. The United States blames Haiti for the AIDS and vice versa. Although, Haiti didn’t start with that; the Haitians believed in sorcery and voodoo. The idea of anyone that has someone with ill intent or maliciousness towards them can cause them to become sick with diarrhea, was a chortle. Farmer goes deep into the book as he gives descriptions of three people who came across AIDS. However, these Haitians all believed that it was sorcery or some malign magic of someone who had despised them. The curiousness of one the cases was Manno, one of the Haitians that Farmer had interviewed, who was said to be kind, “Manno never hurt anyone; on the contrary, one thing he was known for was his ready smile. So why would someone wish to harm him?”(Farmer, 76)
In contrast to the negatives of gentrification, some people view gentrification as a the only effective way to “revitalize” low-income urban communities. In the article, “Gentrification: A Positive Good For Communities” Turman situates the piece around the opinion that gentrification is not as awful as the negative connotation surrounding it. Furthermore, he attempts to dispel the negative aspects of gentrification by pointing out how some of them are nonexistent. To accomplish this, Turman exemplifies how gentrification could positively impact neighborhoods like Third Ward (a ‘dangerous’ neighborhood in Houston, Texas).Throughout the article, Turman provides copious examples of how gentrification can positively change urban communities, expressing that “gentrification can produce desirable effects upon a community such as a reduced crime rate, investment in the infrastructure of an area and increased economic activity in neighborhoods which gentrify”. Furthermore, he opportunistically uses the Third Ward as an example, which he describes as “the 15th most dangerous neighborhood in the country” and “synonymous with crime”, as an example of an area that could “need the change that gentrification provides”. Consequently, he argues with
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.
With the rapid development of the city and tremendous progress of technology in America, gentrification becomes a universal phenomenon in every city, especially in Englewood―the south side of Chicago. As capital begins to flow into the Englewood community, many aspects of daily life are changed for better. The tremendous change brings not only the renovated facilities but arrives with the new retail and service business. Plenty of citizens who live in the Englewood community were benefiting from the gentrification. They also said that gentrification is a commendable change in Englewood to renew and develop. Thus, gentrification is beneficial to local residents because it arrives with the new retail and service business, increases employment opportunities and transform a more beautiful community.
Gentrification is described as the renovation of certain neighborhoods in order to accommodate to young workers and the middle-class. For an area to be considered gentrified, a neighborhood must meet a certain median home value and hold a percentage of adults earning Bachelor’s degree. Philadelphia’s gentrification rate is among the top in the nation; different neighborhoods have pushed for gentrification and have seen immense changes as a result. However, deciding on whether or not gentrification is a beneficial process can become complicated. Various groups of people believe that cities should implementing policy on advancing gentrification, and others believe that this process shouldn’t executed. Both sides are impacted by the decision to progress gentrification; it is unclear of the true implications of completely renovating impoverished urban areas; gentrification surely doesn’t solve all of a community’s issues. I personally believe that gentrification is not necessarily a good or bad process; gentrification should occur as a natural progression of innovative economies and novel lifestyles collide within certain areas. Policy involving gentrification should not support the removal of people out of their neighborhood for the sake of advancement.
Of the many problems affecting urban communities, both locally and abroad, there is one issue in particular, that has been victimizing the impoverished within urban communities for nearly a century; that would be the problem of gentrification. Gentrification is a word used to describe the process by which urban communities are coerced into adopting improvements respective to housing, businesses, and general presentation. Usually hidden behind less abrasive, or less stigmatized terms such as; “urban renewal” or “community revitalization” what the process of gentrification attempts to do, is remove all undesirable elements from a particular community or neighborhood, in favor of commercial and residential enhancements designed to improve both the function and aesthetic appeal of that particular community. The purpose of this paper is to make the reader aware about the significance of process of gentrification and its underlying impact over the community and the community participation.
The Spartan military gained eternal military fame when 300 Spartan soldiers defeated an entire Persian army during the Peloponnesian War (Papakyriakou, 2013). Their unmatched army would become the pinnacle of dominance that would inspire later western culture. Sparta was the leader of all things military for any years, but they unfortunately could not keep up with Athens’ navy and the Persian’s sheer number of soldiers. The ideals that Sparta lived by are still evident in some parts of the military today. Not all men are required to fight of course, but the idea of obedience that stemmed from their training is still very evident. Sparta’s legacy is still relevant thousands of years later, and will remain evident as we continue to learn about military history.
Beginning in the 1960s, middle and upper class populations began moving out of the suburbs and back into urban areas. At first, this revitalization of urban areas was 'treated as a 'back to the city' movement of suburbanites, but recent research has shown it to be a much more complicated phenomenon' (Schwirian 96). This phenomenon was coined 'gentrification' by researcher Ruth Glass in 1964 to describe the residential movement of middle-class people into low-income areas of London (Zukin 131). More specifically, gentrification is the renovation of previously poor urban dwellings, typically into condominiums, aimed at upper and middle class professionals. Since the 1960s, gentrification has appeared in large cities such as Washington D.C., San Francisco, and New York. This trend among typically young, white, upper-middle class working professionals back into the city has caused much controversy (Schwirian 96). The arguments for and against gentrification will be examined in this paper.
Gentrification is the keystone for the progression of the basic standards of living in urban environments. A prerequisite for the advancement of urban areas is an improvement of housing, dining, and general social services. One of the most revered and illustrious examples of gentrification in an urban setting is New York City. New York City’s gentrification projects are seen as a model for gentrification for not only America, but also the rest of the world. Gentrification in an urban setting is much more complex and has deeper ramifications than seen at face value. With changes in housing, modifications to the quality of life in the surrounding area must be considered as well. Constant lifestyle changes in a community can push out life-time
This very nature has allowed it to survive through countless years of persecution. The term “Black Magic” comes from Vodou and the smear campaigns that have existed since the first missionaries recorded their experiences amongst slaves. The traditions and practices of the slaves were seen as demonic and the work of the devil. Things were misunderstood. The concept of spiritual possession is a strange and dark concept. It’s usually followed by exorcism and a lot of terrible events. The movie The Exorcist is the Western view on possession. Ritual possession or “mounting” as it’s called in Vodou is a strange phenomena. In Vodou it’s a sign the spirit has joined them in this plane of existence to bring them divine knowledge and healing. A possession occurs usually during a service, where rites to specific spirits are performed. During these rites, offerings are given to the spirits of the service and a number of dances are performed. Through these dances accompanied by the specific drum beats that represent the spirits they wish to invoke the spirit is brought forth in the random body of someone partaking in the service. Along with this, the concept of Zombies or Zombis in Creole are brought up. Zombies are fairly easy to explain. While in folklore they are seen as the walking dead, in reality they are poor people that have been kidnapped and put on a cocktail of hard drugs. Zombies are made by “dark sorcerers” for hire who are more like assassins. They use Vodou as both a cloak and excuse for their wrong doings. The creation of zombies is looked down upon in the religion as a whole. It’s seen as incredibly vile due to the context of the beliefs of Vodou tied to
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.