Misrepresentation of Voodoo

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Voodoo is a religion rich in heritage and founded in faith and community. The religion has been villianized by western culture and has been wrongly portrayed as malignant and dangerous. The religion is not founded in any of the ¡§black magic¡¦s¡¨ or fear popularized by Hollywood films, but rather it is based on balance and tradition. The religion is not something which should be encountered with inhibition or fear induced from childhood horror stories, but embraced for its¡¦ strength and history. Voodun is commonly called Voodoo by the public and American society. The name is traceable to an African word for spirit. Voduns can be directly traced to the West African Yoruba people who lived in 18th and 1th century Dahomey. Its roots may go back 6,000 years in Africa. That country occupied parts of todays Togo, Benin and Nigeria. Slaves brought their religion with them when they were forcibly shipped to Haiti and other islands in the West Indies.

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 and America, groups of slaves sharing a similar heritage were broken apart to prevent any since of community or bond between them. With no connection beyond the tortures of slavery, the slaves had little chance to establish any relationship to their fellow captives. Hailing from lifestyles and cultures far removed from each other, the only opportunity for a common bond came from sharing their deep faiths. Though different religions, the intense faiths allowed an intellectual exchange and common bond. With several different religions present in any given group of slaves, the majority of slaves adapted by holding a service which accepted all lineages and respected all ancestral lines of faith, both aspects being of primary concerns in African religions. These services were effective in blending the rites and practices of many religions into one combination religion.

Vodun was actively suppressed during colonial times. Many Priests were either killed or

imprisoned, and their shrines destroyed, because of the threat they posed to Euro-Christian/Muslim dominion. This forced some of the Dahomeans to form Vodou Orders and to create underground societies, in order to continue the veneration of their ancestors, and the worship of their powerful gods. Vodun was again suppressed during the Marxist regime. However, it has been freely practiced in Benin since a democratic government was installed there in 18. Vodun was formally recognized as Benins official religion in 16-FEB. It is also followed by most of the adults in Haiti. It can be found in many of the large cities in North America, particularly in the American South. Today over 60 million people practice Vodun worldwide. Religions similar to Vodun can be found in South America where they are called Umbanda, Quimbanda or Candomble.

Today, there are two virtually unrelated forms of the religion the actual religion, Vodun practiced in Benin, Dominican Republic, Ghana, Haiti, Togo and various centers in the US - largely where Haitian refuges have settled. An evil, imaginary religion, which we will call Voodoo. It has been created for Hollywood movies, complete with voodoo dolls, violence, bizarre rituals, etc. It does not exist in reality, except in the minds of most non-Voduns.

The History of Vodun in the West

Slaves were baptized into the Roman Catholic Church upon their arrival in Haiti and other West Indian islands. However, there was little Christian infrastructure present during the early 1th century to maintain the faith. The result was that the slaves largely followed their original native faith. This they practiced in secret, even while attending Mass regularly. An inaccurate and sensational book (S. St. John, Haiti or the Black Republic) was written in 1884. It described Vodun as a profoundly evil religion, and included lurid descriptions of human sacrifice, cannibalism, etc., some of which had been extracted from Vodun priests by torture. This book caught the imagination of people outside the West Indies, and was responsible for much of the misunderstanding and fear that is present today. Hollywood found this a rich source for Voodoo screen plays. Horror movies began in the 10s and continue today to misrepresent Vodun. It is only since the late 150s that accurate studies by anthropologists have been published. Other religions (Macumba, Candomble, Umbanda and Santeria) bear many similarities to Vodun.

Vodun Beliefs

Vodun, like Christianity, is a religion of many traditions. Each group follows a different spiritual path and worships a slightly different pantheon of spirits, called Loa. The word means mystery in the Yoruba language. Yoruba traditional belief included a chief God Olorun, who is remote and unknowable. He authorized a lesser God Obatala to create the earth and all life forms. A battle between the two Gods led to Obatalas temporary banishment.

There are hundreds of minor spirits. Those, which originated from Dahomey are called Rada; those who were added later are often deceased leaders in the new world and are called Petro. Some of these are

„Agwe spirit of the sea

„Aida Wedo rainbow spirit

„Ayza protector

„Baka an evil spirit who takes the form of an animal

„Baron Samedi guardian of the grave

„Dambala (or Damballah-wedo) serpent spirit

„Erinle spirit of the forests

„Ezili (or Erzulie) female spirit of love

„Mawu Lisa spirit of creation

„Ogou Balanjo spirit of healing

„Ogun (or Ogu Bodagris) spirit of war

„Osun spirit of healing streams

„Sango (or Shango) spirit of storms

„Yemanja female spirit of waters

„Zaka (or Oko) spirit of agriculture

There are a number of points of similarity between Roman Catholicism and Vodun

„Both believe in a supreme being.

„The Loa resemble Christian Saints, in that they were once people who led exceptional lives, and are usually given a single responsibility or special attribute.

„Both believe in an afterlife.

„Both have, as the centerpiece of some of their ceremonies, a ritual sacrifice and consumption of flesh and blood.

„Both believe in the existence of invisible evil spirits or demons.

„Followers of Vodun believe that each person has a met tet (master of the head) which corresponds to a Christians patron saint.

Followers of Vodun also believe that each person has a soul, which is composed of two parts a gros bon ange or big guardian angel, and a ti bon ange or little guardian angel. The latter leaves the body during sleep and when the person is possessed by a Loa during a ritual. There is a concern that the ti bon ange can be damaged or captured by evil sorcery while it is free of the body.

Vodun Rituals

The purpose of rituals is to make contact with a spirit, to gain their favor by offering them animal sacrifices and gifts, to obtain help in the form of more abundant food, higher standard of living, and improved health. Human and Loa depend upon each other; humans provide food and other materials; the Loa provide health, protection from evil spirits and good fortune. Rituals are held to celebrate lucky events, to attempt to escape a run of bad fortune, to celebrate a seasonal day of celebration associated with a Loa, for healing, at birth, marriage and death. Vodun priests can be male (houngan or hungan), or female (mambo). A Vodun temple is called a hounfour (or humfort). At its center is a poteau-mitan a pole where the God and spirits communicate with the people. An altar will be elaborately decorated with candles, pictures of Christian saints, symbolic items related to the Loa, etc. Rituals consist of some of the following components

„a feast before the main ceremony

„creation of a veve, a pattern of flour or cornmeal on the floor which is unique to the Loa for whom the ritual is to be conducted shaking a rattle and beating drums which have been cleansed and purified chanting dancing by the houngan and/or mambo and the hounsis (students studying Vodun). The dancing will typically build in intensity until one of the dancers (usually a hounsis) becomes possessed by a Loa and falls. His or her ti bon ange has left their body and the spirit has taken control. The possessed dancer will behave as the Loa and is treated with respect and ceremony by the others present.

„animal sacrifice; this may be a goat, sheep, chicken, or dog. They are usually humanely killed by slitting their throat; blood is collected in a vessel. The possessed dancer may drink some of the blood. The hunger of the Loa is then believed to be satisfied. The animal is usually cooked and eaten. Animal sacrifice is a method of consecrating food for consumption by followers of Vodun, their gods and ancestors.

Evil Sorcery involved with Vodun (believed or imaginary)

The houngan and mambos confine their activities to white magic, which is used to bring good fortune and healing. However caplatas (also known as bokors) perform acts of evil sorcery or black magic, sometimes called left-handed Vodun. Rarely, a houngan will engage in such sorcery; a few alternate between white and dark magic.

One belief unique to Vodun is that a dead person can be revived after having been buried.

After resurrection, the zombie has no will of their own, but remains under the control of

other living souls. In reality, a zombie is a living person who has never died, but is under the influence of powerful drugs administered by an evil sorcerer. Although most Haitians believe in zombies, few have ever seen one. There are a few recorded instances of persons who have claimed to be zombies. Sticking pins in voodoo dolls was once used as a method of cursing an individual by some followers of Vodun in New Orleans; this practice continues occasionally in South America. The practice became closely associated with Voodoo in the public mind through the vehicle of horror movies.

This new religion gave the slaves a since of alliance with their neighboring slaves and, with that alliance, a since of community. This newfound unity was viewed as a threat to the French and British plantation owners of the newly settled colonies. As a means to quell the religious unity, the plantation owners forbid the practice of religion and punished slaves who attempted to pursue voodoo. Catholicism was presented as an alternative to the African-based but now independent and Caribbean religion. Instead of accepting the Catholic religion, many slaves only incorporated it into the establishing Voodoo religion. Catholicism remains an important aspect of Voodoo, and many of its methods and rituals are currently practiced as Voodoo (this is especially accurate in Santeria, a Cuban based Voodoo). The punishments of practicing voodoo forced voodoo to remain secretive until slavery itself died out. Voodoo became a myth among plantation owners and only to the surface once slaves or former slaves acquired a means to own property through the revolution of 1804. This revolution was spurred by Voodoo priest and priestesses who had worked in secrecy and organized the slaves into an army. When the slaves overcame there oppressors voodoo became a publicly accepted religion in the Caribbean.

In the three centuries of religious oppression, Voodoo became a symbol of pride and independence for the slaves. Any pride in a slave is of course regarded as a threat to the slave owner. Rumors of human sacrifice and devil worship became prevalent in the social circles of plantation owners and slave traders. These statements had no validity, but traveled quickly throughout Europe and America. The practices of Voodoo embraced this fear as means to frighten their former masters and gain some respect in a world where they were deprived of everything. Former slave owners quickly found themselves duped into the beliefs of Voodoo dolls and hexes. This early means of freedom through fear is a reason Voodoo is still treated as a sinister religion. It is not that the Voodoo practice was frightening, but that that image was adopted as a means to assure its existence. No historical evidence of human sacrifice or affiliation with western principles of Satan has been discovered. Any affiliation with the occult has occurred only recently with the ¡§Gothic¡¨ movement in pop culture, and is not related with any orthodox Voodoo practices.

Voodoo redeemed itself throughout the 1800¡¦s with peaceful practice throughout the Caribbean and Southern points in America. In 1884 S. St.James wrote the book Haiti or the Black Republic. This book possessed graphically described accounts of cannibalism, human sacrifice, and the structured teachings of ¡§bad¡¨ or ¡§black¡¨ magic. St. James sources were the testimonies of voodoo priests who were tortured into these false confessions given during the times of revolution. St. James also used the written statements from the deposed plantation masters as accurate accounts as to why voodoo practicers were being executed. Though exaggerated, and in some instances simply imagined, the book was widely distributed and read. As the American film industry emerged in the 10¡¦s, a wealth of horror stories pictured voodoo as a menacing culture. Voodoo, being practiced primarily by individuals without access to the American film society offered no resistance or information while these false portrayals were being made. It was not until the 150¡¦s that any information from legitimate studies emerged.

Primary religions involved in the African aspect of Voodoo are Macumba and Candomble of the Yoruba people of Nigeria, and several now extinct tribes from the Congos and Cameroon. These religions lay the ground work for the course of religious ceremonies and contain the origins for the deities worshipped in modern voodoo. Voodoo¡¦s principle deity, Olorun (also known as Oloddumare) is the voodoo equivalent to the Christian God. Though the name can be trace to the Yoruba tribe, it is unknown if he is a remnant of the Catholic involvement in voodoo. Obatala, is a composite of many tribes primary god. He is represented as the giver of life and creator of human kind. Obatala is subservient to Olorun, but is said to have created the other, lesser Gods. For instance Eleggua, goddess of opportunity and Oya, goddess of fire and wind were both created by Obatala for humanity. In addition to containing the gods of many African cultures, voodoo also expresses the belief in minor spirits who watch or protect specific objects or occurrences. Those who were created at the beginning of life are referred to as Rada, and are worshipped as members to the family of Gods. Individuals who lived great lives or led the voodoo followers are often praised and referred to as Petro. Many of the rulers who fought the slave traders in Africa and many of the priests who aided in the revolution have acquired this status. The voodoo culture has ordained the Catholic Saints in this way and acknowledge them as Petro.

As Voodoo was founded in necessity, it is one of the more lenient religions in terms of tolerance of relationship with other religions. Voodoo¡¦s belief that all things connect to ones soul stresses the importance to not cause harm. Voodooist, (those who practice voodoo) believe every act can be enjoyed, if not for the act itself, then for the pride or satisfaction one can take in the results of the act. For that fact no act can be considered unselfish and therefore it is most important to accept and spread happiness for the majority of mankind. Voodoo makes certain not to condemn those of other faiths, and does not attempt to disprove or replace any.

The relationship with Jesus, the primary aspect of western religions, varies with the denominations of Voodoo. Most Voodoo denominations acknowledge his divine stature as the son of God. Current Voodoo converts are encouraged to retain their pre-established religions and add Voodoo as a means to enhance ones spirituality. Voodoo does not see itself as the Sola Fida, rather as a corollary to the other religions. Those who practice voodoo are avid and devout in their religion, only they view the afterlife as centering more on ones ¡§inner light¡¨ than on ones external beliefs. The afterlife is believed to be one of learning and of understanding. Where the questions of the universe will finally rest. Voodoo also teaches that should one gain access here, their past life will not influence their Ti Bon Ange (little guardian angel) which is the human part of the soul (The other part, Gros Bon Ange, big guardian angel, being one¡¦s conscience and what allows corporeal life). Voodoo contains distinct denominations, but the root faith is constant. The most wide spread voodoo is Yoruban, of orthadox voodoo. The separations in voodoo varies in the importance of ceremony and the roles of their clergy. Makaya and Kongo Rite voodoos follow the same structure, but are less rigorous in ceremony and clergy do not possess such influence.

Santeria is an offshoot of voodoo, which has grown considerably in Cuba. The Santeria religion is structured tightly after Catholicism, while the objects of worship are the Dahomey, children of Obatala. They are worshipped in ways similar to the treatment of Catholic saints. The religion varies from traditional voodoo in the fact that it still remains secretive and prefers to remain separated from outside religions. Santeria has no defined structures and the role of priests or priestesses are small if even there in Santeria communities. This is most likely due to the restriction of religious freedom in Cuba. Santeria has recently spread significantly in Miami and New York. Though attempting to remain separate, there exposure and positive influence have shed great positive light on Voodoo.

The mystique of voodoo has remained though action to dispel the negative connotations has made great advancements. A common word association with voodoo yields; Haiti, voodoo dolls, zombies, and tools often associated with ¡§black magic.¡¨ Though orthodox voodoo does not practice the arts of voodoo dolls or evoking zombies, but the origins of both are quite intriguing. Voodoo dolls were used as a mean of cursing or hexing an individual, most commonly a plantation owner. No current Shango or Mambo (priest or priestess) condones this act or grants it validity. It was never practiced religious and is primarily a folklore that has been abandoned by legitimate voodoo. No cases of violence have been linked to voodoo dolls. The term zombie means an individual who is resurrected after death by a voodoo priest or priestess. This resurrected individual will possess typical superhuman traits often associated with the undead in folklore (superhuman strength, resistance to injury). The zombie will be bound to his resurrections will. In actuality, a zombie was a person gravely ill who were administered heavy narcotics as a means to keep them alive.

In the poorly industrialized areas where voodoo emerged, medical utilities were scarce and of poor quality. Often, individuals revived were believed dead. Once ¡§resurrected¡¨ by barely sub lethal amounts of strong drugs, the individual would possess enormous strength and resistance to injury equivalent to that of a man on PCP. The individual would also be dependant on the priest to supply their now life sustaining drug. This dependence is effectively being ¡§bound to a master¡¦s will.¡¨ In extreme cases the ¡§zombie¡¨ would go through physical effects of drug addiction, which leaves the individual looking corpse like.

I have found that Voodoo has been greatly misrepresented in American society and it is an honorable and thoughtful religion, which should be commended for its tenacity through history and its involvement in the lives of so many. Voodoo is not the stuff myths and horror movies, rather it is a peaceful and loving religion which can benefit many more than only those devout to Obatala. It can be beneficial to those who care about humanity.

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