Vodou, a traditional Afro-Haitian religion, is a worldview encompassing philosophy, medicine, justice, and religion. Its fundamental principle is that everything is spirit. Humans are spirits who inhabit the visible world. The unseen world is populated by lwa (spirits), mystè (mysteries), anvizib (the invisibles), zanj (angels), and the spirits of ancestors and the recently deceased. All these spirits are believed to live in a mythic land called Ginen, a cosmic “Africa.” The God of the Christian Bible is understood to be the creator of both the universe and the spirits; the spirits were made by God to help him govern humanity and the natural world.
The primary goal and activity of Vodou is to sevi lwa (“serve the spirits”)—to offer prayers and perform various devotional rites directed at God and particular spirits in return for health, protection, and favour. Spirit possession plays an important role in Afro-Haitian religion, as it does in many other world religions. During religious rites, believers sometimes enter a trancelike state in which the devotee may eat and drink, perform stylized dances, give supernaturally inspired advice to people, or perform medical cures or special physical feats; these acts exhibit the incarnate presence of the lwa within the entranced devotee. Vodou ritual activity (e.g., prayer, song, dance, and gesture) is aimed at refining and restoring balance and energy in relationships between people and between people and the spirits of the unseen world.
Vodou is an oral tradition practiced by extended families that inherit familial spirits, along with the necessary devotional practices, from their elders. In the cities, local hierarchies of priestesses or priests (manbo and oungan), “children of the spirits” (ounsi), and ritual drummers (ountògi) comprise more formal “societies” or “congregations” (sosyete). In these congregations, knowledge is passed on through a ritual of initiation (kanzo) in which the body becomes the site of spiritual transformation. There is some regional difference in ritual practice across Haiti, and branches of the religion include Rada, Daome, Ibo, Nago, Dereal, Manding, Petwo, and Kongo. There is no centralized hierarchy, no single leader, and no official spokesperson, but various groups sometimes attempt to create such official structures. There are also secret societies, called Bizango or Sanpwèl, that perform a religio-juridical function.
A calendar of ritual feasts, syncretized with the Roman Catholic calendar, provides the yearly rhythm of religious practice.
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 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).
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 influence of a supernatural god and the spirit world influenced every aspect of the Indigenous African community including health and healing, thus a holistic approach to health and healing was essential.
In Native American culture, the ceremonies and performed in kivas. One ceremony is the Whirling Log Sand Painting. In the Navajo tradition, healing requires the ritual restoration of hozo, or the beat of the harmony of the world. Following the sand, painting is destroyed. Another ceremony found in Native American cultures is the corn dance. The intention is for the rain to come down from the sky and nourish the sprouting of the corn. In African ceremonies the use of drums is common. The drums evoke the passion of the different dancers by the spirits and their ancestors. Masks are used to represent the ancestors that are called by the drum into the bodies of
When one first hears the word Vodou, immediately images of curses and little model dolls come to mind. We tend to synonymize it with words like sinister, evil and revenge. However, Vodou is nothing like what mainstream North American media has brainwashed people into believing. As best put by Patrick Bellegarde-Smith, “Vodou is far more than [a religion] it's a spiritual system” (Tippet and Bellegarde-Smith 145). Haitian Vodou is a spiritual system that syncretizes the practices of Roman Catholicism with West African spirituality. This paper will contextualize Vodou and give a brief history on what it is, explain how I came to gain an interest in Vodou and close off with an introduction to Chouk Bwa Libète a traditional Haitian Mizik Rasin—roots
In this activity, family members enter a shrine room each day where they bow their heads in front of the charm-box and where they mingle various forms of holy water in the small font topped off with a rite of ablution, which is possibly a prayer. The second activity that I found strange was the act of women getting their breast larger, which allows them to go to multiple, different villages so that natives can stare at them for money. The women get their breasts done because of the dissatisfaction they have with their natural breast size, those that are small and large. The third activity that I found strange was the latispo ceremonies which is where children are hesitant to go due to the fear of dying but sick adults are willing to participate, if they can afford it, in order to get healed. In order to participate in the ceremony, you have to give a rich gift and you have to supplement that with another gift after you have been admitted and healed because the ritual is expensive for the Naciermas to partake
Vodou is a religion that is often misrepresented because of mainstream Hollywood movies. It is a religion that remains an enigma to outsiders, and as a consequence, many incorrect assumptions are made about its practices. To outsiders, Vodou may seem to be based on cursing others with voodoo dolls, sacrificing animals or people, and even being possessed by the devil. However, that is not the case in Mama Lola where an outsider, Karen McCarthy Brown is given an inside view on this secretive religion. Vodou is not as simple as popular culture insinuates, it is a complex religion that involves integrating magic, marriage, possession, and the role of women.
Voodoo (also known as Vodun, Vodou, Umbanda, Quimbanda, and Candomble) originated as an amalgam of African religions during the slave trade. As slaves were shipped from Africa to the Caribbean
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
Voodoo or how its grammatically pronounced Vodou originates from African slaves who colonized in the city of Haiti (Shedding Light on Voodoo Rituals in Haiti) . It is a hybrid of western Christianity and African Indigenous tribal religions (Vodou). While it accepts the Christian God it also promotes the concept of a invisible world all around us that we cannot see (Vodou). This invisible world is better defined as a realm of spirits that influence all aspects of life. It is entirely possible to be both Voodoo and Christian because they believe that it was the Christian God that created the physical universe and the metaphysical universe (Vodou). Both universes live in union with one another serving different purposes. Voodoo could be defined as the act of servitude towards the spirit world through rituals and other various religious tasks (Charles). Then in return the various sprits depending on the ritual will respond with good health, monetary gain, or a number of other ways (Charles). Over the years the religion has managed to survive through oral tradition (Vodou). Societies who practice Voodoo typically have priests or priestess that act as a spiritual guide. A small percentage of the world's population practices Voodoo beliefs but many of the few that do exist practic...
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
Experiencing new worlds and encountering new dilemmas, magic, wisdom, truth: all of these elements characterizes the context of the book Of Water and Spirit by Malidona Patrice Some. Here, magic and everyday life come to an affinity, and respect and rituals are necessary tools to survive. The author portrays the Dagara culture in a very specific way. This culture makes no differentiation between what is natural, or "normal", and what is supernatural, or magical. Ancestors compound the core of communities and individuals. These higher beings are present in ordinary life activities and actions. They constitute the connection between this world and another.
...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.
As referred to in many parts of West Africa, the Dahomean religion of voodoo means “spirit” or “deity” in the Fon language and it is described as a highly structured religious and magical system. Many people during those times also referred to voodoo as hoodoo which is the negative term used for voodoo. With duties, symbols, rituals, and faithful adherents, this system of voodoo is both complex and functional. Most people have a response of fear which is based on exaggerated negative views of the supernatural world of voodoo. On the lighter side a laughter response is often motivated by an ignorance that associates voodoo with mere superstition. Then there is respect, this comes from one’s knowledge that voodoo is a functional religious system from West Africa.