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[[File:Voodoo Shop.jpg|450px|thumb|Reverend Zombie's House of Voodoo Shop in New Orleans, Louisiana]] | [[File:Voodoo Shop.jpg|450px|thumb|Reverend Zombie's House of Voodoo Shop in New Orleans, Louisiana]] | ||
'''Louisiana Voodoo''', also known as '''New Orleans Voodoo''', is an [[African | '''Louisiana Voodoo''', also known as '''New Orleans Voodoo''', is an [[African diaspora religion]] which originated in Louisiana, now in the southern United States. It arose through a process of syncretism between the traditional religions of West Africa, the Roman Catholic form of [[Christianity]], and Haitian Vodou. No central authority is in control of Louisiana Voodoo, which is organized through autonomous groups. | ||
All of the West African groups contributed to the development of Louisiana Voodoo. Their knowledge of herbs, poisons, and the ritual creation of charms and [[amulet]]s, intended to protect oneself or harm others, became key elements of Louisiana Voodoo. | All of the West African groups contributed to the development of Louisiana Voodoo. Their knowledge of herbs, poisons, and the ritual creation of charms and [[amulet]]s, intended to protect oneself or harm others, became key elements of Louisiana Voodoo. | ||
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From the early 18th century, enslaved West Africans—the majority of them Bambara and Kongo—were brought to the French colony of Louisiana. There, their traditional religions would have syncretized with the Roman Catholic beliefs of the French. This continued as Louisiana came under Spanish control and was then purchased by the United States in 1803. In the early 19th century, many migrants fleeing the Haitian Revolution arrived in Louisiana, bringing with them Haitian Vodou, which contributed to the formation of Louisiana Voodoo. | From the early 18th century, enslaved West Africans—the majority of them Bambara and Kongo—were brought to the French colony of Louisiana. There, their traditional religions would have syncretized with the Roman Catholic beliefs of the French. This continued as Louisiana came under Spanish control and was then purchased by the United States in 1803. In the early 19th century, many migrants fleeing the Haitian Revolution arrived in Louisiana, bringing with them Haitian Vodou, which contributed to the formation of Louisiana Voodoo. | ||
Although the religion was never banned, its practice was restricted through a range of laws regulating when and where black people could gather. Practiced secretly, it spread up the Mississippi River to Missouri. During the 19th century, several prominent practitioners, such as [[Marie Laveau]] and Doctor John, attracted considerable attention. By the early 20th century, the public practice of Voodoo had heavily declined. After the 1960s, the New Orleans tourist industry increasingly used references to Voodoo to attract visitors, while a Voodoo revival took place, the practitioners of which often drew heavily on other African | Although the religion was never banned, its practice was restricted through a range of laws regulating when and where black people could gather. Practiced secretly, it spread up the Mississippi River to Missouri. During the 19th century, several prominent practitioners, such as [[Marie Laveau]] and Doctor John, attracted considerable attention. By the early 20th century, the public practice of Voodoo had heavily declined. After the 1960s, the New Orleans tourist industry increasingly used references to Voodoo to attract visitors, while a Voodoo revival took place, the practitioners of which often drew heavily on other African diaspora religion such as Haitian Vodou and Cuban Santería. | ||
Louisiana Voodoo has not remained static, but has adapted and changed over time; in its original form, it probably survived into the early 20th century. In the late 20th century there was a revival of Louisiana Voodoo, creating a tradition that "more closely resembles" Haitian Vodou and Cuban Santería than the 19th-century Louisiana Voodoo that is described in historical accounts. Some 21st-century practitioners have also sought instruction from West African traditions, for instance, being initiated into West African Vodun. | Louisiana Voodoo has not remained static, but has adapted and changed over time; in its original form, it probably survived into the early 20th century. In the late 20th century there was a revival of Louisiana Voodoo, creating a tradition that "more closely resembles" Haitian Vodou and Cuban Santería than the 19th-century Louisiana Voodoo that is described in historical accounts. Some 21st-century practitioners have also sought instruction from West African traditions, for instance, being initiated into West African Vodun. | ||
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In the 21st century, various Voodoo groups wear white clothing for their ceremonies. Influenced by Haitian Vodou, those assembled may dance around a central post, the poto mitan. Patterned flags, called drapos, may be brought out, while songs are sung in Haitian Kreyol. Drawings, called vèvè, may be made on the floor to invoke the spirits. Offerings will be given to the spirits. Contemporary Voodoo rites often entail calling spirits to enter the body of a practitioner, through which they can heal or confer blessings. The possessed individual will be called the "horse." | In the 21st century, various Voodoo groups wear white clothing for their ceremonies. Influenced by Haitian Vodou, those assembled may dance around a central post, the poto mitan. Patterned flags, called drapos, may be brought out, while songs are sung in Haitian Kreyol. Drawings, called vèvè, may be made on the floor to invoke the spirits. Offerings will be given to the spirits. Contemporary Voodoo rites often entail calling spirits to enter the body of a practitioner, through which they can heal or confer blessings. The possessed individual will be called the "horse." | ||
Practitioners sometimes performed rituals to deal with specific issues; in August 1995, Voodoo practitioners held a ritual in the Bywater area of New Orleans to try to drive away crack cocaine abuse, burglaries, prostitution, and assaults, while in 2001 the Voodoo priestess Ava Kay Jones performed a rite to drive harmful spirits away from the New Orleans Saints football team in the hope of improving their performance. | Practitioners sometimes performed rituals to deal with specific issues; in August 1995, Voodoo practitioners held a ritual in the Bywater area of New Orleans to try to drive away [[recreational drug|crack cocaine]] abuse, burglaries, prostitution, and assaults, while in 2001 the Voodoo priestess Ava Kay Jones performed a rite to drive harmful spirits away from the New Orleans Saints football team in the hope of improving their performance. | ||
==Altars== | ==Altars== | ||