Voudou
Keywords: Voudou,
I. Abstract
This
paper discusses the rituals and beliefs of the Voudou religion of
II. Scope and Purpose of the System
The word Voudou comes from vodu, meaning “spiritual forces” in the Fon language (Long, 2001, 37). Voudou, then, is a system of myths and rituals that relate the world of the deities or spirits, the mythological divine entities, to the lives of their followers. It is a system of beliefs and practices that give meaning to life by giving faith to those devotees who need uplifting, instilling the need for solace and self examination, and giving an explanation for death, which is seen as a spiritual transformation. Voudou is simply another expression of people searching for their meaning and purpose in life through interaction with the spirits. It, therefore, involves many cultural elements other than religion, such as having personal creeds and practices, a system of medical practices, and a system of ethics that involves proverbs, stories, songs and folklore, all of which have been passed down through many generations (Desmangles, 1992, 2-3). They worship in the forms of singing, drumming, dancing and by taking up the spirits into their own mortal bodies (http://www.frankenhooker.com/denofiniquity/voodoo/). The followers of Voudou are searching for ultimate connection with their gods through ceremonies and offerings in order to keep the gods content so that they may remain prosperous and healthy (Long, 2001, 247).
The specific system of Voudou under examination
evolved in
Though Voudou began as an African religion, it has
spread to many places from
III. Authority Structure
a. Sources and Criteria of Valid Knowledge
Voudou
in
Christian
doctrine is the central aspect in the Catholic personality of the system. They read the bible and find connections with
God through the scriptures. This side of
their faith follows that of Catholicism completely. It is the combination of the mythology that
distorts the Christian aspect of their beliefs.
Voudou, then, is the fusion of mythology with Christianity, invoking
divine inspiration from the smaller gods as well as following the traditions of
the Catholics through the Bible (Desmangles, 1992, 99-108), (http://allaboutsikhs.com/religion/vodun1.htm).
b. Methods of Inquiry
Voudou uses
meditation, ritual and worship to acquire its knowledge of divinity. On the mythological side of the system, it is
ritual in ceremony which provides knowledge.
Each Vodouisant constructs altars all over their houses and work areas
for their favorite Vouduns. They will
offer the Vouduns gifts and, on occasion, sacrifices to remain in their favor
and continue to have good health and happiness (
Possession is a fundamental aspect of the Voudou religion as it is a central method of contact between the followers and the gods. A loa will move into the head of an individual, removing the “good big angel”, one of the two souls that everyone has. As this soul is removed, tremblings and convulsions begin to indicate the beginning of the trance. Once it is totally evicted, the individual feels totally empty as though they may faint. The head will whirl and the legs will tremble as the individual becomes an instrument of the god. All the words and actions from this person from then on will be the works of the gods. Vodouisants refer to this possession as though the god is “mounting” or “riding” his horse as this is the very nature of the possession. The loa is in control and using the person simply as a vessel for his message. These possessions provide the gods with direct contact with the followers. Therefore, they can give advice, threaten sinners, or prophesy. Possession, then, is a fundamental way in which the gods direct their desires to the followers. They are able to communicate demands and instruction to their people by using one person as a vehicle in which to do so. The Vodouisants will use these instructions as divine information and follow the orders given (Metraux, 1972, 121-3).
Mostly, the
Voudou religion is controlled by the Vouduns.
These gods will appear to people in their sleep; they will possess them
or speak to them through every day occurrences.
They directly or indirectly communicate their presence as well as their
wishes to the follower or potential Vodouisant.
They will make it known when it is time for someone to be initiated or
when a follower must change their actions and make more offerings (Metraux,
1972, Davis, 1998). The validity in this
form of knowledge comes from the feelings of the followers themselves. The presence of the Gods during ceremonies,
the possessions that are witnessed, and the success of proper offerings and
sacrifices to the altars of the Vouduns serve to justify the beliefs of the
Vodouisants (
On the Christian side of the system, Catholic rituals and worship are intermingled with the mythological features. The rites of the Catholic Church are preserved in their worship. They take part in communion and baptism as well as prayer and reading of the Bible (Metraux, 1972). They acquire their knowledge of God through this prayer and study of the Christian documents. The validation in these actions comes from the validation of the Christian church and the Bible.
The Vodouisants’ knowledge of religion comes from many different places depending on the aspect of their system in question. It all comes from ritual, possession, prayer, meditation, practice, experience, and study. It is all valid information to them as they experience their specific way of life first-hand. On the outside, it seems less valid as there is a definite mystical pattern revealed through the study of true Voudou.
c. Institutions and Professional Structure
Voudou worship is sustained by groups of
followers who place themselves under the authority of a priest or
priestess. These authority figures will
influence the followers placed under them and have an effect on the direction
in which their worship will go. These are referred to as cult groups and their
tendencies to develop different ways in which to serve the Vouduns is what has
created such diversity in the Voudou religion today (Metraux, 1972, 61-2). There are many different levels in the Voudou
system, ranging from an inspired peasant who may place an altar to a Voudun in
their house, to the great hungan who
is the priest or priestess and has the closest relationship with the Vouduns (Metraux, 1972, 62). However, the system is a democratic one in
that all followers may communicate directly with the Voudun, regardless of
their ranks in the hierarchy. This is an
aspect of the system that was not influenced by the Catholic Church
(Desmangles, 1992, 3). The priests and
priestesses must be very knowledgeable in the system of Voudou. They must know all the names of the spirits
as well as their emblems, tastes, and liturgies appropriate to ceremony. They are a healer, soothsayer, exorcizer,
organizer and choirmaster as well as a political guide in the public. The
process to becoming a priest or priestess is very long and hard. People are specifically called to do so by
the Vouduns or it can be passed down through family (Metraux, 1972, 67). People who are called do undergo this process
spend months or years in training with the priest or priestess who takes them
on as their student. There are a few who claim to have gotten their instruction
directly from a spirit. Once ready for
the initiation, the candidate must undergo a ceremony of the utmost secrecy
where they remain in a sanctuary for 9 days dreaming and meditating. Once this is done, the process is finished
and they are now a practicing hungan (Metraux,
1972, 67-9).
Someone who wants to convert to the Voudou religion must go through a
separate initiation. To go through this
process, one must undergo severe financial sacrifice, great efforts in memory,
strict observance of moral obligations, absence from occupations, and severe
discipline. Through these sacrifices as
well as death and resurrection, the initiate is given the chance to move from
their previously profane world into a new life where they are dependent upon
the Vouduns. It is a time of contemplation and meditation to evoke the care of
the gods. Once initiated, they are
practicing Vodouisants and may choose a hungan
under which they will worship as well as offer their private offerings and
sacrifices to their Vouduns (Metraux, 1972, 193).
IV. History
Voudou has been a part of African culture for many years coming mainly from Tongo,
In the 18th
century, many Africans were transported to
During the
revolution of the slaves against the Haitians, their Voudou beliefs inspired
revolt and instilled fear in the diplomats.
Because of their strong religion and faith, they won their revolutionary
war and were freed (Desmangles, 1992). Over the course of the next century,
they spread their religious seeds and before long, the official religion of
V.
Representative Examples of Argumentation
An example
of general beliefs in Voudou is seen in the ending lines of a creed:
“I believe in Bondye, the Almighty Father of the sky, who
manifests his spiritual nature in me; in a large number of spirits; and in all
things visible and invisible” (Desmangles, 1992). These three declarations all embody a certain
aspect of the Voudou religion. The creed
is spoken at worship services and serves as a reminder of what the Voudou aims
and rites are. In this section, there is
a mystical tone to the declarations as the gods are referred to as spirits and
they mention the invisibles. The
underlying message is that the one great god is manifested in the followers
through connections with the spirits, or loa. The goal of Voudou is to develop
relationships with these spirits and gain favor with them in order to be more
connected to Bondye. A criticism of
Voudou is that they worship too many gods.
Some people argue that such a “large number of spirits” makes the
religion less authoritative and, therefore, less respected. The followers, though, argue that the one
god, Bondye, is too great to be able to worship just him. The loa
are a way in which he can be spread out and better worshiped. The fact that
they have so many spirits is indicative of Bondye’s greatness and
authority. Their spirits, then, are
central in their worship and communication with Bondye. To the Vodouisants, a greater the number of
spirits, simply increases the opportunities for worshipping Bondye. This creed is a strong declaration of this
belief and practice.
VI. Suggested Position in Comparative Scales
a.
Relative emphasis on traditional authority ----- or the testimony of
experience.
5 The Voudou system of
knowledge lies in between traditional authority and experience. The authority of the hungan remains strong as they are the leaders in the system of
thought. Ritual, ceremonies and worship maintain a uniform structure throughout
the system, with subtle differences in detail. However, it is the direct
experience of the individual with their chosen Voudun which dictates the
personality of their faith.
b.
Relative centralization of authority ----- or decentralization.
8 Authority lies within the
cult groups at the hungan level, but
there are many cult groups in each sect of the Voudou system. One specific
species of Voudou will have a lot of cult groups each directed by a different hungan.
Centralization does occur within these specific cult groups; however, as
a whole, there is prominent decentralization.
c. Relative emphasis on invisible realities
----- or material, earthly ones.
1 The central feature of
Voudouism lies in the presence and existence of spirits that are never seen. They revolve their system of knowledge on the
fact that there are mythical beings governing their universe that they have
never come into contact with. The only
earthy materials that they emphasize are those that have direct connections
with their gods.
d. Mainly spiritual or moral
objectives ----- or pragmatic aims (prediction, healing, etc.)
5 The Voudou systems is a
way of life. Therefore, it embodies not
only the spiritual side of life by worshiping gods, but also the pragmatic
side. Certain vodouisants are capable of
making predictions for the future and of healing the sick. Because Voudou is a way in which to live all
aspects of life, it emphasizes morality, ethics, religion, but also life and
health and living.
e. Most power or agency reserved for a divine being ----- or realizable in individuals.
2 Vodouisants worship many divine beings and believe that they govern all
that happens on earth. Their complete
faith is given to these gods. However,
there are certain cases in which people have powers to predict the future or
communicate more readily with a spirit.
Even in these cases, though, their powers come directly from the
spirits.
Annotated Bibliography
PRIMARY RESOURCES:
Desmangles,
Leslie. The Faces of the Gods: Vodou and Roman Catholicism in
This book was very informative about the history of Haitian Voudou and the development of the fusion of Voudou and Catholicism. It also explained the ancient ideas of the gods and the cosmos. I have it as a primary resource because there were quotes included from other primary sources.
SECONDARY RESOURCES:
This book was a great story about a man discovering the Voudou religion. It incorporates many facts and has great insight into ritual and ceremonial rites.
Long, Carolyn. Spiritual Merchants: religion, magic, and
commerce. The
This book
focused mainly on Louisiana Voudou and how it migrated from
Metraux,
Alfred. Voodoo in
This book was central in Voudou history and practice. It is a thorough telling of all the aspects of the religion as well as the way of life.
http://allaboutsikhs.com/religion/vodun.htm
This is a great website for discovering the original methods
of the Voudou religion in
www.mamiwata.com/history.html
This website was central in filling in the gaps for the
history of Voudou in
http://www.frankenhooker.com/denofiniquity/voodoo/
This was a good demonstration of how many people convert to Voudou and was a central pivot point for finding additional resources.