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Difference between revisions of "Voodoo"
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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. | ||
Historical accounts suggest that in the 19th century, the | Historical accounts suggest that in the 19th century, the [[saint]]s played a prominent role, although amid the 20th-century revival, the veneration of deities from other African diasporic religions became common. | ||
==Deities== | ==Deities== | ||
Historical records reveal the names of various deities who were worshiped in Voodoo, prominent among them were Blanc Dani, the Grand Zombi, and Papa Lébat. These were venerated at altars, where sacrifices were made to them. Spirits of the dead also played a prominent role in historical Voodoo, with some contemporary practitioners regarding the religion as a form of ancestor worship. | Historical records reveal the names of various deities who were worshiped in Voodoo, prominent among them were Blanc Dani, the Grand Zombi, and Papa Lébat. These were venerated at altars, where sacrifices were made to them. Spirits of the dead also played a prominent role in historical Voodoo, with some contemporary practitioners regarding the religion as a form of ancestor worship. | ||
Louisiana Voodoo also displayed a range of lesser deities, the names of which were recorded in various 19th-century sources. One of the chief deities was Blanc Dani, also known as Monsieur Danny, Voodoo Magnian, and Grandfather Rattlesnake. He was depicted as a serpent and associated with discord and the defeat of enemies. Another recorded name, Dambarra Soutons, may be an additional name for Blanc Dani. It is also possible that Blanc Dani was ultimately equated with another deity, known as the Grand Zombi, whose name meant "Great God" or "Great Spirit;" the term Zombi derives from the Kongo Bantu term nzambi (god). Another prominent deity was Papa Lébat, also called Liba, LaBas, or Laba Limba, and he was seen as a trickster as well as a doorkeeper; he is the only one of these New Orleans deities with an unequivocally Yoruba origin. | Louisiana Voodoo also displayed a range of lesser deities, the names of which were recorded in various 19th-century sources. One of the chief deities was Blanc Dani, also known as Monsieur Danny, Voodoo Magnian, and Grandfather Rattlesnake. He was depicted as a serpent and associated with discord and the defeat of enemies. Another recorded name, Dambarra Soutons, may be an additional name for Blanc Dani. It is also possible that Blanc Dani was ultimately equated with another deity, known as the Grand Zombi, whose name meant "Great God" or "Great Spirit;" the term Zombi derives from the Kongo Bantu term ''nzambi'' (god). | ||
Another prominent deity was Papa Lébat, also called Liba, LaBas, or Laba Limba, and he was seen as a trickster as well as a doorkeeper; he is the only one of these New Orleans deities with an unequivocally Yoruba origin and is similar in some respects to [[Zé Pilintra]] in Afro-Brazilian religions. | |||
Monsieur Assonquer, also known as Onzancaire and On Sa Tier, was associated with good fortune, while Monsieur Agoussou or Vert Agoussou was associated with love. Vériquité was a spirit associated with the causing of illness, while Monsieur d'Embarass was linked to death. Charlo was a child deity. The names of several other deities are recorded, but with little known about their associations, including Jean Macouloumba, who was also known as Colomba; Maman You; and Yon Sue. There was also a deity called Samunga, called upon by practitioners in Missouri when they were collecting mud. | Monsieur Assonquer, also known as Onzancaire and On Sa Tier, was associated with good fortune, while Monsieur Agoussou or Vert Agoussou was associated with love. Vériquité was a spirit associated with the causing of illness, while Monsieur d'Embarass was linked to death. Charlo was a child deity. The names of several other deities are recorded, but with little known about their associations, including Jean Macouloumba, who was also known as Colomba; Maman You; and Yon Sue. There was also a deity called Samunga, called upon by practitioners in Missouri when they were collecting mud. | ||
The Voodoo revival of the late 20th century has drawn many of its deities from Haitian Vodou, where these divinities are called lwa. Among the lwa commonly venerated are Oshun, Ezili la Flambo, Erzuli Freda, Ogo, Mara, and Legba. These can be divided into separate nanchon (nations), such as the Rada and the Petwo. Glassman's New Orleans temple for instance has separate altars to the Rada and Petwo lwa. | The Voodoo revival of the late 20th century has drawn many of its deities from Haitian Vodou, where these divinities are called lwa. Among the lwa commonly venerated are Oshun, Ezili la Flambo, Erzuli Freda, Ogo, Mara, and Legba. These can be divided into separate nanchon (nations), such as the Rada and the Petwo. Glassman's New Orleans temple for instance has separate altars to the Rada and Petwo lwa. Each of these is associated with particular items, colors, numbers, foodstuff, and drinks. They are often considered to be intermediaries of [[Yahweh|God]], who in Haitian Vodou is usually termed Le Bon Dieu. | ||
==Practices== | ==Practices== | ||
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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== | ||
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==Animal sacrifice== | ==Animal sacrifice== | ||
Animal sacrifice is a traditional practice in | Animal sacrifice is a traditional practice in other [[African diaspora religion]]s such as [[Candomblé]]. It is done as an offering to the spirits, and also to ask a spirit to provide protection, healing, and other requests. When Africans were enslaved in the United States, the practice continued in Voodoo and Hoodoo. The animals that are sacrificed are chickens. | ||
In West Africa among the Yoruba, blood sacrifices are left for Eshu-Elegba at the crossroads. The crossroads is a spiritual doorway to the spiritual realm where Eshu-Elegba resides. This practice was brought to the United States during the transatlantic slave trade, and African Americans into the twentieth century performed animal blood sacrifices at the crossroads. Eshu-Elegba became the crossroads spirit or the man of the crossroads in Voodoo. | |||
Animal sacrifice has become a rare practice in the African American community. However, animal sacrifice was documented well into the late nineteenth century and into mid-twentieth century. For example, animal sacrifices are sometimes done at the crossroads as an offering to the crossroad spirit and to ask the spirit or spirits for a request. | Animal sacrifice has become a rare practice in the African American community. However, animal sacrifice was documented well into the late nineteenth century and into mid-twentieth century. For example, animal sacrifices are sometimes done at the crossroads as an offering to the crossroad spirit and to ask the spirit or spirits for a request. | ||