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Vodou altar during a celebration for Papa Guédé in Boston.This altar has offerings to three nations (nanchons) of loa: attop right are offerings to Rada spirits; at top left are thosefor the Petwo family; and those at bottom are for Guédé.

Haitian VodouFrom Wikipedia, the free encyclopedia

See also: West African Vodun

Haitian Vodou[1][2][3] (/ˈvoʊduː/, French: [vodu],also written as Voodoo /ˈvuːduː/; Vodun[4][5], orVodoun[4][6] /ˈvoʊduːn/, etc.) is a syncretic[7]

religion practiced chiefly in Haiti and the Haitiandiaspora. Practitioners are called "vodouists"(French: vodouisants [voduisɑ]̃) or "servants ofthe spirits" (Haitian Creole: sèvitè).[8]

Vodouists believe in a distant and unknowablecreator god, Bondye. As Bondye does notintercede in human affairs, vodouists direct theirworship toward spirits subservient to Bondye,called loa.[9] Every loa is responsible for aparticular aspect of life, with the dynamic andchanging personalities of each loa reflecting themany possibilities inherent to the aspects of lifeover which they preside.[10] In order to navigatedaily life, vodouists cultivate personalrelationships with the loa through the presentation of offerings, the creation of personal altars and devotionalobjects, and participation in elaborate ceremonies of music, dance, and spirit possession.[11]

Vodou originated in the French slave colony of Saint-Domingue in the 18th century, when African religiouspractice was actively suppressed, and enslaved Africans were forced to convert to Christianity.[12][13]

Religious practices of contemporary Vodou are descended from, and closely related to, West African Vodunas practiced by the Fon and Ewe. Vodou also incorporates elements and symbolism from other Africanpeoples including the Yorùbá and Bakongo; as well as Taíno religious beliefs, and European spiritualityincluding Roman Catholic Christianity, European mysticism, Freemasonry, and other influences.[14]

Contents1 Names and Etymology2 Beliefs

2.1 Deities2.1.1 Loa

2.2 Morality3 Practices

3.1 Liturgy and practice3.2 Priests

4 History4.1 Before 1685: From Africa to the Caribbean4.2 1685-1791: Vodou in Colonial Saint-Domingue

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4.3 1791-1804: The Haitian Revolution4.4 Vodou in 19th Century Haiti4.5 20th Century to the Present

5 Demographics and Geographic Distribution6 Gallery of Haitian Vodou objects7 Myths and misconceptions8 KOSANBA9 Organizations10 See also11 Footnotes12 References13 Further reading14 External links

Names and Etymology

Vodou is a Haitian Creole word that formerly referred to only a small subset of Haitian rituals.[15] It isdescended from an Ayizo word referring to "mysterious forces or powers that govern the world and the livesof those who reside within it, but also a range of artistic forms that function in conjunction with these vodunenergies."[16] In Haiti, practitioners occasionally use “vodou” to refer to Haitian religion generically, but it ismore common for practitioners to refer to themselves as those who “serve the spirits” (sèvitè) by participatingin ritual ceremonies, usually called a "service to the loa" (sèvis loa) or an "African service" (sèvis gineh).[15]

These terms can also be used to refer to the religion as a whole.

Outside of Haiti, the term vodou refers to the entirety of traditional Haitian religious practice.[15] Originallywritten as vodun, it is first recorded in Doctrina Christiana, a 1658 document written by the King of Allada'sambassador to the court of Philip IV of Spain.[16] In the following centuries, vodou was eventually taken upby non-Haitians as a generic descriptive term for traditional Haitian religion.[15] There are many usedorthographies for this word. Today, the spelling vodou is the most commonly accepted orthography inEnglish.[6] Other potential spellings include vodou, vodoun, vaudoux, and voodoo, with vau- or vou- prefixvariants reflecting French orthography, and a final -n reflecting the nasal vowel in West African or older, non-urbanized, Haitian Creole pronunciations.

The spelling voodoo, once very common, is now generally avoided by Haitian practitioners and scholars whenreferring to the Haitian religion.[4][17][18][19] This is both to avoid confusion with Louisiana voodoo,[20] arelated but distinct set of religious practices, as well as to separate Haitian vodou from the negativeconnotations and misconceptions the term “voodoo” has acquired in popular culture.[3][21] Over the years,practitioners and their supporters have called on various institutions including the Associated Press to redressthis misrepresentation by adopting Vodou in reference to the Haitian religion. In October 2012, the Library ofCongress decided to change their subject heading from "Voodooism" to Vodou in response to a petition by agroup of scholars and practitioners in collaboration with KOSANBA, the scholarly association for the study ofHaitian Vodou based at University of California Santa Barbara.

Beliefs

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Vodou paraphernalia, Port-au-Prince,Haiti.

A large sequined Vodou "drapo" or flag bythe artist George Valris, depicting theveve, or symbol, of the loa Loko Atison.

Deities

Vodouisants believe in a supreme being called Bondye, from bon"good" + dye "God". This belief is held in several West Africanreligions, such as that of the Yoruba, Odinani, and Vodun. Whenit came in contact with Roman Catholicism, the supreme beingwas associated with the Judeo-Christian God, the loa becomingthe saints.

Loa

Because Bondye (God) is unreachable, Vodouisants aim theirprayers to lesser entities, the spirits known as loa, or mistè. Themost notable loa include Papa Legba (guardian of thecrossroads), Erzulie Freda (the spirit of love), Simbi (the spirit ofrain and magicians), Kouzin Zaka (the spirit of agriculture), andThe Marasa, divine twins considered to be the first children ofBondye.[22]

These loa can be divided into 21 nations, which include thePetro, Rada, Congo and Nago.[23] The Petro and the Radacontrast most with one another, because the Petro are hot oraggressive and restless, whereas the Rada are cool or calm andpeaceful.[citation needed]

The loa also fall into family groups who share a surname, such asOgou, Ezili, Azaka or Ghede. For instance, "Ezili" is a family,Ezili Danto and Ezili Freda are two individual spirits in thatfamily. Each family is associated with a specific aspect, forinstance the Ogou family are soldiers, the Ezili govern thefeminine spheres of life, the Azaka govern agriculture, the Ghedegovern the sphere of death and fertility. Each of the loa isassociated with a particular Roman Catholic saint.

Those in the Haitian Vodou practices that serve the loa are theBokor. The Bokor are the Vodou priest/priestesses who can behired to perform various sorcery. The Bokor practice both lightand dark forms of magic. The Dark magic that they practicerevolves mainly around the creation of zombies through the useof a mixture of poisons. These poisons are derived mainly frompuffer fish and other poisonous substances.[24]

Morality

See also: Haitian Vodou and sexual orientation

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Vodou ceremony, Jacmel, Haiti.

Vodou's moral code focuses on the vices of dishonor 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 withOgou Feray as their head. For example, one spirit is very cool and the other is very hot. Coolness overall isvalued, and so is the ability and inclination to protect oneself and one's own if necessary. Love and supportwithin the family of the Vodou society seem to be the most important considerations. Generosity in giving tothe community and to the poor is also an important value. One's blessings come through the community, andone should be willing to give back. There are no "solitaries" in Voodou—only people separatedgeographically from their elders and house. A person without a relationship of some kind with elders does notpractice Vodou as it is understood in Haiti and among Haitians.

There is a diversity of practice in Vodou across the country of Haiti and the Haitian diaspora. For instance, inthe north of Haiti, the lave tèt ("head washing") or kanzwe may be the only initiation, as it is in the DominicanRepublic and Cuba, whereas in Port-au-Prince and the south they practice the kanzo rites with three grades ofinitiation – kanzo senp, si pwen, and asogwe – and the latter is the most familiar mode of practice outsideHaiti. Some lineages combine both, as Mambo Katherine Dunham reports from her personal experience in herbook Island Possessed.

While the overall tendency in Vodou is 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 spiritsserved vary from house to house, and information in books or on the internet therefore may seemcontradictory. There is no central authority or "pope" in Haitian Vodou, since "every mambo and houngan isthe head of their own house", as a popular saying in Haiti goes. Another consideration in terms of Haitiandiversity are the many sects besides the Sèvi Gine in Haiti such as the Makaya, Rara, and other secretsocieties, each of which has its own distinct pantheon of spirits.

Practices

Liturgy and practice

A Haitian Vodou temple is called an Hounfour.[25] Aftera day or two of preparation setting up altars at anHounfour, ritually preparing and cooking fowl and otherfoods, etc., a Haitian Vodou service begins with a seriesof prayers and songs in French, then a litany in Kreyòland African "langaj" that goes through all the Europeanand African saints and loa honored by the house, andthen 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 salutingHounto, the spirit of the drums, the songs for all theindividual spirits are sung, starting with the Legba familythrough all the Rada spirits, then there is a break and thePetwo part of the service begins, which ends with thesongs for the Gede family.

As the songs are sung, participants believe that spirits come to visit the ceremony, by taking possession ofindividuals and speaking and acting through them. When a ceremony is made, only the family of thosepossessed is benefited. At this time it is believed that devious mambo or houngan can take away the luck of

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Ceremonial suit forHaitian Vodou rites,Ethnological Museum ofBerlin, Germany.

the worshippers through particular actions. For instance, if a priest asks for a drink of champagne, a wiseparticipant refuses. Sometimes these ceremonies may include dispute among the singers as to how a hymn is tobe sung. In Haiti, these Vodou ceremonies, depending on the Priest or Priestess, may be more organized. Butin the United States, many vodouists 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 gives readings, advice, and curesto those who ask for help. Many hours later, as morning dawns, the last song is sung, the guests leave, and theexhausted hounsis, houngans, and mambos can go to sleep.

On the individual's household level, a Vodouisant or "sèvitè"/"serviteur" may have one or more tables set outfor 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 waterand 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 anelder family member. Ancestors are approached directly, without the mediating of Papa Legba, since they aresaid to be "in the blood".

Priests

Houngans (Male Vodou Priest) or Mambos (Female Vodou Priest) are usuallypeople who were chosen by the dead ancestors and received the divination fromthe deities while he or she was possessed. His or her tendency is to do good byhelping and protecting others from spells, however they sometimes use theirsupernatural power to hurt or kill people. They also conduct ceremonies thatusually take place "Amba Peristil" (under a Vodou Temple). However, non-Houngan or non-Mambo as Vodouisants are not initiated, and are referred to asbeing "bossale"; it is not a requirement to be an initiate to serve one's spirits.There are clergy in Haitian Vodou whose responsibility it is to preserve therituals and songs and maintain the relationship between the spirits and thecommunity as a whole (though some of this is the responsibility of the wholecommunity as well). They are entrusted with leading the service of all of thespirits of their lineage. Sometimes they are "called" to serve in a process called"being reclaimed", which they may resist at first.[26] Below the houngans andmambos are the hounsis, who are initiates who act as assistants duringceremonies and who are dedicated to their own personal mysteries.

A "bokor" is a sorcerer or magician who casts spells upon request. They are notnecessarily priests, and may be practitioners of "darker" things and often not even accepted by the mambo orthe houngan. Or, a "Bokor" would be the Haitian term for a vodou priest or other, working both the light anddark arts of magic.

History

Before 1685: From Africa to the Caribbean

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Area of West African Vodunpractice, the religion with thegreatest influence on HaitianVodou.

The cultural area of the Fon, Ewe, and Yoruba peoples share common metaphysical conceptions around adual cosmological divine principle Nana Buluku, the God-Creator, and the voduns(s) or God-Actor(s),daughters and sons of the Creator's twin children Mawu (goddess of themoon) and Lisa (god of the sun). The God-Creator is the cosmogonicalprinciple and does not trifle with the mundane; the voduns(s) are theGod-Actor(s) who actually govern earthly issues. The pantheon ofvodoun is quite large and complex.

West African Vodun has its primary emphasis on ancestors, with eachfamily of spirits having its own specialized priest and priestess, which areoften hereditary. In many African clans, deities might include MamiWata, who are gods and goddesses of the waters; Legba, who in someclans is virile and young in contrast to the old man form he takes in Haitiand in many parts of Togo; Gu (or Ogoun), ruling iron and smithcraft;Sakpata, who rules diseases; and many other spirits distinct in their ownway to West Africa.

A significant portion of Haitian Vodou often overlooked by scholars until recently is the input from theKongo. The entire northern area of Haiti is heavily influenced by Kongo practices. In northern Haiti, it is oftencalled the Kongo Rite or Lemba, from the Lemba rituals of the Loango area and Mayombe. In the south,Kongo influence is called Petwo (Petro). Many loa (a Kikongo term) are of Kongo origin, such as Basimbi,Lemba, etc.

In addition, the Vodun religion (distinct from Haitian Vodou) already existed in the United States previouslyto Haitian immigration, having been brought by enslaved West Africans, specifically from the Ewe, Fon,Mina, Kabaye, and Nago groups. Some of the more enduring forms survive in the Gullah Islands.

European colonialism, followed by totalitarian regimes in West Africa, suppressed Vodun as well as otherforms of the religion. However, because the Vodun deities are born to each African clan-group, and its clergyis central to maintaining the moral, social, and political order and ancestral foundation of its villagers, it provedto be impossible to eradicate the religion.

1685-1791: Vodou in Colonial Saint-Domingue

The majority of the Africans who were brought as slaves to Haiti were from Western and Central Africa. Thesurvival of the belief systems in the New World is remarkable, although the traditions have changed with timeand have even taken on some Catholic forms of worship.[27] Two important factors, however, characterize theuniqueness of Haitian Vodou as compared to African Vodun; the transplanted Africans of Haiti, similar tothose of Cuba and Brazil, were obliged to disguise their loa or spirits as Roman Catholic saints, an element ofa process called syncretism.

Two keys provisions of the Code Noir by King Louis XIV of France in 1685 severely limited the ability ofenslaved Africans in Saint-Domingue to practice African religions. First, the Code Noir explicitly forbade theopen practice of all African religions.[13] Second, it forced all slaveholders to convert their slaves toCatholicism within eight days of their arrival in Saint-Domingue.[13] As a result, over the course of the 18thcentury, African religious practice in Saint-Domingue adapted to each of these provisions. First, Africanreligious practice largely went underground, outside of the control of colonial authorities. Second, the diversepantheon of African spirits that had already been incorporated into religious practice in Saint-Domingue was

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overlayed with images, practices, and rituals borrowed from Catholicism.[13] Médéric Louis Élie Moreau deSaint-Méry, a French observer writing in 1797, noted this religious syncretism, commenting that the Catholic-style altars and votive candles used by Africans in Haiti were meant to conceal the Africanness of thereligion.[28]

Vodou, as it is known in Haiti and the Haitian diaspora, is the result of the pressures of many different culturesand ethnicities of people who were uprooted from Africa and imported to Haiti in the African slave trade.Under slavery, African culture and religion was suppressed, lineages were fragmented, and people pooledtheir religious knowledge and from this fragmentation became culturally unified. In addition to combining thespirits of many different African and Amerindian nations, Vodou has incorporated pieces of Roman Catholicliturgy 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 Vodouin their own right. This syncretism allows Vodou to encompass the African, the Indian, and the Europeanancestors in a whole and complete way. It is truly a Kreyòl religion.

1791-1804: The Haitian Revolution

The most historically important Vodou ceremony in Haitian history was the Bwa Kayiman or Bois Caïmanceremony of August 1791 that began the Haitian Revolution, in which the spirit Ezili Dantor possessed apriestess and received a black pig as an offering, and all those present pledged themselves to the fight forfreedom.[29] This ceremony ultimately resulted in the liberation of the Haitian people from French colonialrule in 1804, and the establishment of the first black people's republic in the history of the world and thesecond independent nation in the Americas. Haitian nationalists have frequently drawn inspiration byimagining their ancestors' gathering of unity and courage. Since the 1990s, some neo-evangelicals haveinterpreted the politico-religious ceremony at Bois Caïman to have been a pact with demons. This extremistview is not considered credible by mainstream Protestants, however conservatives such as Pat Robertsonrepeat the idea.[30]

Vodou in 19th Century Haiti

20th Century to the Present

Today, Vodou is practiced not only by Haitians but by Americans and people of many other nations who havebeen exposed to Haitian culture. Haitian creole forms of Vodou exist in Haiti, the Dominican Republic,eastern Cuba,[7] some of the outer islands of the Bahamas, the United States, and anywhere that Haitians haveemigrated to. There has been a re-emergence of the Vodun traditions in the United States, maintaining thesame ritual and cosmological elements as in West Africa. These and other African-diasporic religions, such asLukumi or Regla de Ocha (also known as Santería) in Cuba, and Candomblé and Umbanda in Brazil, haveevolved among descendants of transplanted Africans in the Americas.

Many Haitians involved in the practice of Vodou have been initiated as Houngans or Mambos. In January2010, after the Haiti earthquake there was an outburst of solidarity prayers in Benin with the victims.Traditional ceremonies were organized to appease the spirits and seek the blessing of ancestors for theHaitians. Also a "purification ceremony" was planned for Haiti.[citation needed] In a 2010 news story, CNNreported, "At least 45 people, most of them Vodou priests, have been lynched in Haiti since the beginning ofthe cholera epidemic by angry mobs blaming them for the spread of the disease, officials said.[31]

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Demographics and Geographic DistributionBecause of the religious syncretism between Catholicism and Vodou, it is difficult to estimate the number ofVodouists in Haiti. The CIA currently estimates that approximately 50% of Haiti's population practicesVodou, with nearly all Vodouists participating in one of Haiti's Christian denominations.[32]

Gallery of Haitian Vodou objects

Ceremonial suit

Statue of a djab, aquick-working wildspirit.

Ceremonial drum

Banner reading "TropPou Te" in the HaitianCreole language

Mirrors representdoorways to the worldof the dead.

Myths and misconceptionsVodou has often been associated in popular culture with Satanism, zombies and "voodoo dolls". Zombiecreation has been referenced within rural Haitian culture,[33] but is not a part of Vodou. Such manifestationsfall under the auspices of the bokor or sorcerer, rather than the priest of the Loa. The practice of sticking pinsin voodoo dolls has history in folk magic. "Voodoo dolls" are often associated with New Orleans Voodoo andHoodoo as well the magical devices of the poppet and the nkisi or bocio of West and Central Africa.

The general fear of Vodou in the US can be traced back to the End of the Haitian Revolution (1791). The US,seeing the tremendous potential Vodou had for rallying its followers and inciting them to action, feared theevents at Bois-Caiman could spill over onto American soil. Fearing an uprising in opposition to the US

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occupation of Haiti, political and religious elites, along with Hollywood and the film industry, sought totrivialize the practice of Vodou. The elites preferred to view it as folklore in an attempt to render it relativelyharmless as a curiosity that might continue to inspire music and dance.”[34]

Hollywood often depicts Vodou as evil and having ties to Satanic practices in movies such as The SkeletonKey, "The Devil’s Advocate", The Blair Witch Project, The Serpent and the Rainbow, Child's Play, and Liveand Let Die, and in children’s movies like The Princess and the Frog.

In 2010, following the 7.0 earthquake that devastated Haiti, negative attention to Vodou also followed. One ofthe more notable examples would be of televangelist Pat Robertson’s televised discourse on the subject.Robertson stated that the country had cursed itself after the events at Bois-Caiman because he claimed theyhad engaged in Satanic practices in the ceremony preceding the Haitian Revolution. "They were under theheel of the French, you know Napoleon the third and whatever. And they got together and swore a pact to thedevil. They said 'We will serve you if you will get us free from the prince.' True story. And so the devil said,'Ok it's a deal.' And they kicked the French out. The Haitians revolted and got something themselves free. Butever since they have been cursed by one thing after another".[35]

KOSANBAOnly recently have scholars begun writing about Vodou, but to this day, there is not a vast amount ofscholarly material available. Much of what had been written appeared before the 1940s, and most of this waspresented negatively, painting dark and inaccurate images of Haitian Vodou. In April 1997, thirteen scholarsgathered at the University of California Santa Barbara for a colloquium on Haitian Vodou. From that meetingthe Congress of Santa Barbara was created, also known as KOSANBA.[36] These scholars felt there was aneed for access to scholarly resources and course offerings studying Haitian Vodou, and pledged, "to create aspace where scholarship on Vodou can be augmented".[37] As further described in the Congress’ declaration:

"The presence, role, and importance of Vodou in Haitian history, society, and culture are unarguable, andrecognizably a part of the national ethos. The impact of the religion qua spiritual and intellectual disciplines onpopular national institutions, human and gender relations, the family, that plastic arts, philosophy and ethics,oral and written literature, language, popular and sacred music, science and technology and the healing arts, isindisputable. It is the belief of the Congress that Vodou plays, and shall continue to play, a major role in thegrand scheme of Haitian development and in the socio-economic, political, and cultural arenas. Development,when real and successful, always comes from the modernization of ancestral traditions, anchored in the richcultural expressions of a people."[38]

In the fall of 2012, KOSANBA successfully petitioned the Library of Congress to change the terms "voodoo"and "voodooism" to the correct spelling "Vodou".[39]

OrganizationsIn the aftermath of the François Duvalier dictatorship, a number of individuals, including many houngan,sought to organize means of defense for Haitian Vodou from defamation by Christian missionaries andcongregations. One of the first leading houngan to formally organize other houngan in solidarity was WesnerMorency (1959–2007), who established the Vodou Church of Haiti in 1998 (registered in 2001 by the

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Ministry of Justice) and the Commission Nationale pour la Structuration de Vodou (CONAVO). Anotherindividual who has pursued the organization of houngan is Max Beauvoir, who established and heads theNational Confederation of Haitian Vodou.

See alsoAfro-American religionBaron SamediGullahHaitian mythologyHoodooJujuKuminaObeahSanteríaCandombléWintiWest African Vodun

Footnotes

1. ^ Cosentino 1995a, p. xiii-xiv.2. ^ Brown 1991.3. ^ a b Fandrich 2007, p. 775.4. ^ a b c Courlander 1988, p. 88.5. ^ Thompson 1983, p. 163–191.6. ^ a b Cosentino 1995a, p. xiv.7. ^ a b Stevens-Arroyo 2002, p. 37-58.8. ^ Cosentino 1995b, p. 25.9. ^ Gordon 2000, p. 48.

10. ^ Brown 1991, p. 6.11. ^ Brown 1991, p. 4–7.12. ^ Gordon 2000, p. 10.13. ^ a b c d Desmangles 1990, p. 475.14. ^ Cosentino 1995b, p. 25-55.15. ^ a b c d Brown 1995, p. 205.16. ^ a b Blier 1995, p. 61.17. ^ Lane 1949, p. 1162.18. ^ Thompson 1983, p. 163.19. ^ Cosentino 1988, p. 77.20. ^ Fandrich 2007, p. 780.21. ^ Hurbon 1995, p. 181-197.22. ^ Gordon 2002, p. 54.23. ^ Alvarado 2011.24. ^ Wade Davis, The Serpent and the Rainbow25. ^ Kilson 1976, p. 345.26. ^ McAlister 1993, p. 10-27.27. ^ Stevens-Arroyo 2002.28. ^ Moreau de Saint-Méry 1797.29. ^ Markel 2009.

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29. ^ Markel 2009.30. ^ McAlister, Elizabeth (June 2012). "From Slave Revolt to a Blood Pact with Satan: The Evangelical Rewriting of

Haitian History". Studies in Religion/Sciences Religieuses 41 (2): 187–215. doi:10.1177/0008429812441310(http://dx.doi.org/10.1177%2F0008429812441310).

31. ^ Valme 2010.32. ^ CIA World Factbook.33. ^ Davis 1988.34. ^ Bellegarde-Smith, P. (2006). Haitian Vodou: Spirit, Myth and Reality. (p. 25). Bloomington, IN: Indiana

University Press35. ^ http://www.cbsnews.com/8301-504083_162-12017-504083.html36. ^ KOSANBA.37. ^ http://www.research.ucsb.edu/cbs/projects/haiti/kosanba/declaration.html38. ^ http://www.research.ucsb.edu/cbs/projects/haiti/kosanba/declaration.html39. ^ http://www.research.ucsb.edu/cbs/projects/haiti/kosanba/index.html

References

Alvarado, Denise (2011). The Voodoo Hoodoo Spellbook. Weiser Books. ISBN 1-57863-513-6.Blier, Suzanne Preston (1995). "Vodun: West African Roots of Vodou". In Donald J., Cosentino. Sacred Arts ofHaitian Vodou. Los Angeles: UCLA Fowler Museum of Cultural History. pp. 61–87. ISBN 0-930741-47-1.Brown, Karen McCarthy (1991). Mama Lola: A Vodou Priestess in Brooklyn. Berkeley: University of CaliforniaPress. ISBN 0-520-22475-2.Brown, Karen McCarthy (1995). "Serving the Spirits: The Ritual Economy of Haitian Vodou". In Donald J.,Cosentino. Sacred Arts of Haitian Vodou. Los Angeles: UCLA Fowler Museum of Cultural History. pp. 205–223.ISBN 0-930741-47-1.CIA World Factbook. "Haiti" (https://www.cia.gov/library/publications/the-world-factbook/geos/ha.html). CentralIntelligence Agency. Retrieved 28 March 2012.Cosentino, Donald J. (1988). "More On Voodoo". African Arts 21 (3 (May)): 77. JSTOR 3336454(http://www.jstor.org/stable/3336454).Cosentino, Donald J. (1995b). "Introduction: Imagine Heaven". In Donald J., Cosentino. Sacred Arts of HaitianVodou. Los Angeles: UCLA Fowler Museum of Cultural History. pp. 25–55. ISBN 0-930741-47-1.Cosentino, Henrietta B. (1995a). "The Sacred Arts of What? A Note on Orthography". In Donald J., Cosentino.Sacred Arts of Haitian Vodou. Los Angeles: UCLA Fowler Museum of Cultural History. pp. xiii–xiv. ISBN 0-930741-47-1.Courlander, Harold (1988). "The Word Voodoo". African Arts 21 (2 (February)): 88. JSTOR 3336535(http://www.jstor.org/stable/3336535).Davis, Wade (1985). The Serpent and the Rainbow. New York: Simon & Schuster Inc. ISBN 0-671-50247-6.

Davis, Wade (1988). Passage of Darkness: The Ethnobiology of the Haitian Zombie. Chapel Hill: The Universityof North Carolina Press. ISBN 0-8078-4210-9.Desmangles, Leslie G. (1990). "The Maroon Republics and Religious Diversity in Colonial Haiti". Anthropos 85(4/6): 475–482. JSTOR 40463572 (http://www.jstor.org/stable/40463572).Fandrich, Ina J. (2007). "Yorùbá Influences on Haitian Vodou and New Orleans Voodoo". Journal of Black Studies37 (5 (May)): 775–791. JSTOR 40034365 (http://www.jstor.org/stable/40034365).Lane, Maria J. (ed.) (1949). Funk & Wagnalls Standard Dictionary of Folklore, Mythology, and Legend.Gordon, Leah (2000). The Book of Vodou. Barron's Educational Series. ISBN 0-7641-5249-1.Hurbon, Laënnec (1995). "American Fantasy and Haitian Vodou". In Donald J., Cosentino. Sacred Arts of HaitianVodou. Los Angeles: UCLA Fowler Museum of Cultural History. pp. 181–197. ISBN 0-930741-47-1.Kilson, Martin (ed.); Rotberg, Robert I. (ed.) (1976). The African Diaspora: Interpretive Essays. Cambridge, MA:Harvard University Press. ISBN 0-674-00779-4.KOSANBA. "KOSANBA: A Scholarly Association for the Study of Haitian Vodou"(http://research.ucsb.edu/cbs/projects/haiti/kosanba/index.html). University of California, Santa Barbara. Retrieved22 March 2012.

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22 March 2012.LaMenfo, Mambo Vye Zo Komande (2011). Serving the Spirits. Charleston, SC: Create Space.ISBN 9781480086425.Markel, Thylefors (2009). "'Our Government is in Bwa Kayiman:' a Vodou Ceremony in 1791 and itsContemporary Signifcations"(http://www.lai.su.se/gallery/bilagor/SRoLAS_No4_6.%20%E2%80%9DOur%20Government%20is%20in.pdf)(PDF). Stockholm Review of Latin American Studies (4 (March)): 73–84. Retrieved 2009-04-26.McAlister, Elizabeth (1993). "Sacred Stories from the Haitian Diaspora: A Collective Biography of Seven VodouPriestesses in New York City" (http://wesscholar.wesleyan.edu/cgi/viewcontent.cgi?article=1012&context=div2facpubs). Journal of Caribbean Studies 9 (1 & 2 (Winter)): 10–27. Retrieved 2012-03-22.Moreau de Saint-Méry, Médéric Louis Élie (1797). Description topographique, physique, civile, politique ethistorique de la partie française de l'isle Saint-Domingue. Paris: Société des l'histoire des colonies françaises.Stevens-Arroyo, Anthony M. (2002). "The Contribution of Catholic Orthodoxy to Caribbean Syncretism"(http://assr.revues.org/index2477.html?file=1) (PDF). Archives de Sciences Sociales des Religions 19 (117(January–March)): 37–58. Retrieved 2009-04-26.Thompson, Robert Farris (1983). Flash of the Spirit: African & Afro-American Art & Philosophy. New York:Vintage. ISBN 0-394-72369-4.Valme, Jean M. (24 December 2010). "Officials: 45 people lynched in Haiti amid cholera fears"(http://www.cnn.com/2010/WORLD/americas/12/24/haiti.cholera.killings/index.html?hpt=Sbin%20Officials:%2045%20people%20lynched%20in%20Haiti%20amid%20cholera%20fears). CNN.Retrieved 22 March 2012.

Further reading

Ajayi, Ade, J.F. & Espie, Ian, A Thousand Years of West African History, Great Britain, University of Ibadan,1967.Alapini Julien, Le Petit Dahomeen, Grammaire. Vocabulaire, Lexique En Langue Du Dahomey, Avignon, LesPresses Universelles, 1955.Anderson, Jeffrey. 2005. Conjure In African American Society. Baton Rouge: Louisiana State University Press.Angels in the Mirror: Vodou Musics of Haiti. Roslyn, New York: Ellipsis Arts. 1997. Compact Disc and smallbook.Argyle, W.J., The Fon of Dahomey: A History and Ethnography of the Old Kingdom, Oxford, Oxford UniversityPress, 1966.Bellegarde-Smith and Claudine, Michel. Haitian Vodou: Spirit, Myth & Reality. Indiana University Press, 2006.Broussalis, Martín and Joseph Senatus Ti Wouj:"Voodoo percussion", 2007. A CD with text containing the ritualdrumming.Chesi, Gert, Voodoo: Africa's Secret Power, Austria, Perliner, 1980.Chireau, Yvonne. 2003. Black Magic: Religion and the African American Conjuring Tradition. Berkeley:University of California Press.Cosentino, Donald. 1995. "Imagine Heaven" in Sacred Arts of Haitian Vodou. Edited by Cosentino, Donald et al.Berkeley: University of California Press.Decalo, Samuel, Historical Dictionary of Dahomey, (People's Republic of Benin), N.J., The Scarecrow Press, Inc.,1976.Ellis, A.B., The Ewe Speaking Peoples of the Slave Coast of West Africa, Chicago, Benin Press Ldt, 1965.Fandrich, Ina J. 2005. The Mysterious Voodoo Queen, Marie Laveaux: A Study of Powerful Female Leadership inNineteenth-Century New Orleans. New York: Routledge.Filan, Kinaz. The Haitian Vodou Handbook. Destiny Books (of Inner Traditions International), 2007.Herskovits, Melville J. (1971). Life in a Haitian Valley: Garden CITY, NEW YORK: DOUBLEDAY &COMPANY, INC.Le Herisee, A. & Rivet, P., The Royanume d'Ardra et son evangelisation au XVIIIe siecle, Travaux et Memoriesde Institut d'Enthnologie, no. 7, Paris, 1929.Long, Carolyn. 2001. Spiritual Merchants: Magic, Religion and Commerce. Knoxville: University of Tennessee

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Long, Carolyn. 2001. Spiritual Merchants: Magic, Religion and Commerce. Knoxville: University of TennesseePress.McAlister, Elizabeth. 2002. Rara! Vodou, Power, and Performance in Haiti and its Diaspora. Berkeley: Universityof California Press.McAlister, Elizabeth. 1995. "Sorcerer's Bottle: The Visual Art of Magic in Haiti(http://wesscholar.wesleyan.edu/cgi/viewcontent.cgi?article=1016&context=div2facpubs%7CA)". In Donald J.Cosentino, ed., Sacred Arts of Haitian Vodou. UCLA Fowler Museum, 1995.McAlister, Elizabeth. 2000 "Sex, and Gender Embodied: The Spirits of Haitian Vodou.(http://wesscholar.wesleyan.edu/cgi/viewcontent.cgi?article=1013&context=div2facpubs%7CLove,)" In J. Runzoand N. Martin, eds, Love, Sex, and Gender in the World Religions. Oxford: Oneworld Press.Malefijt, Annemarie de Waal (1989). Religion and Culture: An introduction to Anthropology of Religion. LongGroove, Illinois: Waveland Press, Inc.McAlister, Elizabeth. 1998. "Madonna of 115th St. Revisited: Vodou and Haitian Catholicism in the Age ofTransnationalism. (http://wesscholar.wesleyan.edu/cgi/viewcontent.cgi?article=1015&context=div2facpubs%7CThe)" In S. Warner, ed., Gatherings in Diaspora. Philadelphia: TempleUniv. Press.Rhythms of Rapture: Sacred Musics of Haitian Vodou. Smithsonian Folkways, 1005. Compact Disc and LinerNotesSaint-Lot, Marie-José Alcide. 2003. Vodou: A Sacred Theatre. Coconut Grove: Educa Vision, Inc.Tallant, Robert. "Reference materials on voodoo, folklore, spirituals, etc. 6-1 to 6-5 -Published references onfolklore and spiritualism." The Robert Tallant Papers. New Orleans Public Library. fiche 7 and 8, grids 1-22.Accessed 5 May 2005.Thornton, John K. 1988. "On the trail of Voodoo: African Christianity in Africa and the Americas" The AmericasVol: 44.3 Pp 261–278.Vanhee, Hein. 2002. "Central African Popular Christianity and the Making of Haitian Vodou Religion." in CentralAfricans and Cultural Transformations in the American Diaspora Edited by: L. M. Heywood. Cambridge:Cambridge University Press, 243-64.Verger, Pierre Fátúmbí, Dieux d'Afrique: Culte des Orishas et Vodouns à l'ancienne Côte des Esclaves en Afriqueet à Bahia, la Baie de Tous Les Saints au Brésil. 1954.Ward, Martha. 2004. Voodoo Queen: The Spirited Lives of Marie Laveau Jackson: University of Mississippi Press.Warren, Dennis, D., The Akan of Ghana, Accra, Pointer Limited, 1973. 9.

External linksHaiti in Cuba: Vodou, Racism & Domination (http://www.havanatimes.org/?p=9966) by Dimitri Prieto,Havana Times, June 8, 2009.Rara: Vodou, Power and Performance in Haiti and Its Diaspora (http://rara.wesleyan.edu).Voodoo Brings Solace To Grieving Haitians (http://www.npr.org/templates/story/story.php?storyId=122770590&ps=cprs)—All Things Considered from NPR. Audio and transcript. January 20,2010.Living Vodou (http://speakingoffaith.publicradio.org/programs/2010/vodou). Speaking of Faith fromAmerican Public Media. Audio and transcript(http://speakingoffaith.publicradio.org/programs/2010/vodou/transcript.shtml). February 4, 2010Voodoo Alive and Well in Haiti (http://www.thefirstpost.co.uk/60418,in-pictures,news-in-pictures,in-pictures-haiti-voodoo-christian-attack-earthquake-aid-earthquake)—slideshow by The First PostInside Haitian Vodou (http://www.life.com/gallery/62471/inside-haitian-vodou#index/0)—slideshow byLife

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