posted January 14, 2010 05:01 PM
I just want to point out that not all Voodoo is bad. it's a Religion with combination of African and Roman Catholic roots.)
here is some info from wikipedia:
Haitian Vodou or Vaudou (French pronunciation: [vodu], Anglicised as Voodoo) is a syncretic[1] religion originating from the Caribbean country of Haiti, located on the island of Hispaniola. It is based upon a merging of the beliefs and practices of West African peoples, (mainly the Fon and Ewe; see West African Vodun), with Roman Catholic Christianity, which was brought about as African slaves were brought to Haiti in the 16th century and forced to convert to the religion of their owners, whilst they largely still followed their traditional African beliefs.
The principal belief in Haitian Vodou is that there are various deities, or Lwa (commonly spelled Loa), who are subordinate to a greater God, known as Bondyè, who does not interfere with human affairs. Therefore it is to the lwa that Vodou worship is directed.[3] Other characteristics of Vodou include ancestor worship and protection against evil witchcraft.[4]
Haitian Vodou shares many similarities with other faiths of the African diaspora, such as Louisiana Voodoo of New Orleans, Santería and Arará of Cuba, and Candomblé and Umbanda of Brazil. The Vodou temple is called a Hounfour.[5]
Vodou paraphernalia, Port-au-Prince, Haiti.
In Haitian Vodou (Sèvis Lwa in Creole or "Service to the Lwa"), there are strong elements from the Bakongo of Central Africa and the Igbo and Yoruba of Nigeria, although many different nations of Africa have representation in the liturgy of the Sèvis Lwa. A large and significant portion of Haitian Vodou most often overlooked by scholars, until recently is the Kongo component. The entire Northern area of Haiti is especially influenced by Kongo practice. In the North, it is more often called Kongo Rite or Lemba, from the Lemba rites of the Loango area and Mayombe. In the south, Kongo influence is called Petwo (Petro). Many loa or lwa (also a Kikongo term) are of Kongo origin such as Basimbi, Lemba, etc.
Haitian creole forms of Vodou exist in Haiti, the Dominican Republic, parts of Cuba,[1] some of the out-islands of the Bahamas, the United States, and other places that Haitian immigrants dispersed to over the years. However, it is important to note that the Vodun religion (separate from Haitian Vodou) existed in the United States, having been brought over by West Africans enslaved in America, specifically from the Ewe, Fon, Mina, Kabaye, and Nago groups. Some of its more enduring forms still exist in the Gullah Islands. There is a re-emergence of these Vodun traditions in America, which maintains the same ritual and cosmological elements as is practiced in West Africa. These and other African-diasporic religions such as Lukumi or Regla de Ocha (also known as Santería) in Cuba, Candomblé and Umbanda in Brazil, all religions that evolved among descendants of transplanted Africans in the Americas.
Beliefs
[edit] Deities
Vodouisants believe in both a supreme God called Bondye , and many lesser spirits, known as the loa. This had been a belief held in several west African religions such as that of the Yoruba, Odinani, and Vodun, and when it came in contact with Roman Catholicism, the greater deity was associated with the Judeo-Christian God, and the loa with the saints.
[edit] Bondye
Haitian Vodouisants are monotheists, believing in one supreme god, known as Bondye [6] (from the French "Bon Dieu" or "Good God"). Vodouisants do not see Bondye as different from the Abrahamic conceptions of God, in the sense that Bondye is considered to be the creator of all. Bondye is distant from its creation, being a pandeist deity, and because of this, Vodouisants don't believe that they can contact it for help.
[edit] Loa
Because Bondye is considered unreachable, Vodouisants focus their prayer and devotion to lesser entities, spirits known as loa, or mistè. Some of the most notable loa include Papa Legba the guardian of the crossroads, Erzulie Freda the spirit of love, Simbi the spirit of rain and magicians, Kouzin Zaka the spirit of agriculture, and The Marasa, who are divine twins considered to be the first children of Bondye[7].
These loa can be divided into 21 nations, which include the Petwo, Rada, Congo and Nago [8].The Petwo and the Rada contrast most with one another, because the Petwo are hot or aggressive and restless, whereas the Rada are cool or calm and peaceful.
The loa also fall into family groups, who share a surname, such as Ogou, Ezili, Azaka or Ghede. For instance, "Ezili" is a family, Ezili Danto and Ezili Freda are two individual spirits in that family. Each family are associated with a specific aspect, for instance the Ogou family are soldiers, the Ezili govern the feminine spheres of life, the Azaka govern agriculture, the Ghede govern the sphere of death and fertility.
Each of the loa is associated with a particular Roman Catholic saint.
[edit] Morality
Vodou's moral code focuses on the vices of dishonour and greed. There is also a notion of relative propriety — and what is appropriate to someone with Dambala Wedo as their head may be different from someone with Ogou Feray as their head. For example, one spirit is very cool and the other is very hot. Coolness overall is valued, and so is the ability and inclination to protect oneself and one's own if necessary. Love and support within the family of the Vodou society seem to be the most important considerations. Generosity in giving to the community and to the poor is also an important value. One's blessings come through the community and there is the idea that one should be willing to give back to it in turn. There are no "solitaries" in Vodou, only people separated geographically from their elders and house. A person without a relationship of some kind with elders will not be practicing Vodou as it is understood in Haiti and among Haitians.
Vodou is an ecstatic rather than a fertility based religion.[
Orthodoxy and diversity
There is a diversity of practice in Vodou across the country of Haiti and the Haitian diaspora. For instance in the north of Haiti the lave tèt ("head washing") or kanzwe may be the only initiation, as it is in the Dominican Republic and Cuba, whereas in Port-au-Prince and the south they practice the kanzo rites with three grades of initiation – kanzo senp, si pwen, and asogwe – and the latter is the most familiar mode of practice outside of Haiti. Some lineages combine both, as Manbo Katherine Dunham reports from her personal experience in her book Island Possessed.
While the overall tendency in Vodou is very conservative in accord with its African roots, there is no singular, definitive form, only what is right in a particular house or lineage. Small details of service and the spirits served will vary from house to house, and information in books or on the internet therefore may seem contradictory. There is no central authority or "pope" in Haitian Vodou since "every manbo and houngan is the head of their own house", as a popular saying in Haiti goes. Another consideration in terms of Haitian diversity are the many sects besides the Sèvi Gine in Haiti such as the Makaya, Rara, and other secret societies, each of which has its own distinct pantheon of spirits.
[edit] Practices
[edit] Liturgy and practice
Vodou ceremony, Jacmel, Haiti.
After a day or two of preparation setting up altars, ritually preparing and cooking fowl and other foods, etc., a Haitian Vodou service begins with a series of Catholic prayers and songs in French, then a litany in Kreyòl and African "langaj" that goes through all the European and African saints and lwa honored by the house, and then a series of verses for all the main spirits of the house. This is called the "Priyè Gine" or the African Prayer. After more introductory songs, beginning with saluting Hounto, the spirit of the drums, the songs for all the individual spirits are sung, starting with the Legba family through all the Rada spirits, then there is a break and the Petwo part of the service begins, which ends with the songs for the Gede family.
As the songs are sung, participants believe that spirits come to visit the ceremony, by taking possession of individuals and speaking and acting through them. When a ceremony is made, only the family of those possessed is benefited. At this time it is believed that devious mambo or houngan can take away the luck of the worshippers through particular actions. For instance, if a priest asks for a drink of champagne, a wise participant will refuse. Sometimes these ceremonies may include dispute among the singers as to how a hymn is to be sung. In Haiti, these vodou ceremonies, depending on the Priest or Priestess, may be more organized. But in the United States, many vodou practitioners and clergy take it as a sort of non-serious party or "folly".
In a serious rite, each spirit is saluted and greeted by the initiates present and will give readings, advice and cures to those who approach them for help. Many hours later, as morning dawns, the last song is sung, the guests leave, and all the exhausted hounsis and houngans and manbos can go to sleep.
On the individual's household level, a Vodouisant or "sèvitè"/"serviteur" may have one or more tables set out for their ancestors and the spirit or spirits that they serve with pictures or statues of the spirits, perfumes, foods, and other things favored by their spirits. The most basic set up is just a white candle and a clear glass of water and perhaps flowers. On a particular spirit's day, one lights a candle and says an Our Father and Hail Mary, salutes Papa Legba and asks him to open the gate, and then one salutes and speaks to the particular spirit as an elder family member. Ancestors are approached directly, without the mediating of Papa Legba, since they are said to be "in the blood".
[edit] Priests
Most Vodouisants are not initiated, referred to as being "bossale"; it is not a requirement to be an initiate in order to serve one's spirits. There are clergy in Haitian Vodou whose responsibility it is to preserve the rituals and songs and maintain the relationship between the spirits and the community as a whole (though some of this is the responsibility of the whole community as well). They are entrusted with leading the service of all of the spirits of their lineage. Sometimes they are "called" to serve in a process called "being reclaimed," which they may resist at first. [9] Priests are referred to as "Houngans" and priestesses as "Mambos". Below the houngans and mambos are the hounsis, who are initiates who act as assistants during ceremonies and who are dedicated to their own personal mysteries.
[edit] History
[edit] African origins
Vodou original area
The word vodou derives from vodũ, which in Fon, Ewe, and related language (distributed from contemporary Ghana to Benin) means spirit or divine creature (in the sense of divine creation).
The cultural area of the Fon, Ewe, and Yoruba peoples share common metaphysical conceptions around a dual cosmological divine principle Nana Buluku, the God-Creator, and the vodou(s) or God-Actor(s), daughters and sons of the Creator's twin children Mawu (goddess of the moon) and Lisa (god of the sun). The God-Creator is the cosmogonical principle and does not trifle with the mundane; the vodou(s) are the God-Actor(s) who actually govern earthly issues.
The pantheon of vodoun is quite large and complex. In one version, there are seven male and female twins of Mawu, interethnic and related to natural phenomena or historical or mythical individuals, and dozens of ethnic vodous, defenders of a certain clan or tribe.[citation needed]
West African Vodun has its primary emphasis on the ancestors, with each family of spirits having its own specialized priest- and priestesshood which are often hereditary. In many African clans, deities might include Mami Wata, who are gods and goddesses of the waters; Legba, who in some clans is virile and young in contrast to the old man form he takes in Haiti and in many parts of Togo; Gu (or Ogoun), ruling iron and smithcraft; Sakpata, who rules diseases; and many other spirits distinct in their own way to West Africa.
European colonialism, followed by totalitarian regimes in West Africa, suppressed Vodun as well as other forms of the religion. However, because the Vodou deities are born to each African clan-group, and its clergy is central to maintaining the moral, social, and political order and ancestral foundation of its villagers, it proved to be impossible to eradicate the religion. Though permitted by Haiti's 1987 constitution, which recognizes religious equality, many books and films have sensationalized voodoo as black magic based on animal and human sacrifices to summon zombies and evil spirits.
[edit] Haitian Revolution
The majority of the Africans who were brought as slaves to Haiti were from Western and Central Africa. The Vodun practitioners brought over and enslaved in the United States primarily descend from the Ewe, Anlo-Ewe, and other West African groups.[citation needed] The survival of the belief systems in the New World is remarkable, although the traditions have changed with time and have even taken on some Catholic forms of worship.[1] Two important factors, however, characterize the uniqueness of Haitian Vodou as compared to African Vodun; the transplanted Africans of Haiti, similar to those of Cuba and Brazil, were obliged to disguise their loa (sometimes spelled lwa) or spirits as Roman Catholic saints, an element of a process called syncretism.
Roman Catholicism was mixed into the religion to hide their "pagan" religion from their masters, who had forbidden them to practice it. Thus, Haitian Vodou has roots in several West African religions, and incorporates some Roman Catholic and Arawak Amerindian influences. It is common for Haitians followers of the Vodou religion to integrate Roman Catholic practices by including Catholic prayers in Vodou worship. Throughout the history of the island from the day of independence of 1804 to the present, missionaries repeatedly came over to the island to convert the Haitians back to the Christian religion which previously had been forced on them. This has set many Haitians to project vodou as an evil religion, from the influence of the missionaries to abusive practitioners who use vodou to persecute.
Vodou, as it is known in Haiti and the Haitian diaspora, is the result of the pressures of many different cultures and ethnicities of people being uprooted from Africa and imported to Hispaniola during the African slave trade. Under slavery, African culture and religion was suppressed, lineages were fragmented, and people pooled their religious knowledge and from this fragmentation became culturally unified. In addition to combining the spirits of many different African and Amerindian nations, Vodou has incorporated pieces of Roman Catholic liturgy to replace lost prayers or elements. Images of Catholic saints are used to represent various spirits or "mistè" ("mysteries", actually the preferred term in Haiti), and many saints themselves are honored in Vodou in their own right. This syncretism allows Vodou to encompass the African, the Indian, and the European ancestors in a whole and complete way. It is truly a Kreyòl religion.
The most historically important Vodou ceremony in Haitian history was the Bwa Kayiman or Bois Caïman ceremony of August 1791 that began the Haitian Revolution, in which the spirit Ezili Dantor possessed a priestess and received a black pig as an offering, and all those present pledged themselves to the fight for freedom. This ceremony ultimately resulted in the liberation of the Haitian people from French colonial rule in 1804, and the establishment of the first black people's republic in the history of the world and the second independent nation in the Americas.
[edit] Contemporary
Today Vodou is practiced not only by Haitians but by Americans and people of many other nations who have been exposed to Haitian culture. However (as may occur within other religions), because of the loyalty and demand many have imposed on vodou, some high priests and priestesses have taken the opportunity to exploit their followers, asking large sums for work that brings no result. It has been asserted that vodou as a religion is dying because of the greed of many who practice it.
Many Haitians involved in the practice of vodou have been initiated as Houngans or Mambos. In Haiti, a houngan or mambo is considered a person of possible high power and status who acquire much money; it now is a growing occupation in Haiti, attracting many an impoverished citizen to its practice, not only to gain power but to gain money as well. Many vodou practitioners with a hunger to live a life of wealth and power became practitioners in order to exploit foreigners and Haitians who are uneducated about vodou, bringing them into a web of deceptions to collect large incomes in exchange for poor quality work.
http://en.wikipedia.org/wiki/Haitian_Vodou
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posted January 13, 2010 09:34 PM
posted January 14, 2010 12:23 PM
posted January 14, 2010 01:03 PM
