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Voodoo: Facts About Misunderstood Religion

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Voodoo: Facts About Misunderstood Religion

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(Image credit: <a href="http://image.shutterstock.com/display_pic_with_logo/137002/137002,1325073023,44/stock-photo-voodoo-doll-girl-pierced-by-a-needle-on-a-wooden-table-in-the-candlelight-91585889.jpg">Voodoo doll image</a> via Shutterstock)

Voodoo is a sensationalized pop-culture caricature of voudon, an Afro-Caribbean religion that originated in Haiti, though followers can be found in Jamaica, the Dominican Republic, Brazil, the United States and elsewhere. It has very little to do with so-called voodoo dolls or zombies.

Voudon refers to "a whole assortment of cultural elements: personal creeds and practices, including an elaborate system of folk medical practices; a system of ethics transmitted across generations [including] proverbs, stories, songs, and folklore... voudon is more than belief; it is a way of life," wrote Leslie Desmangles, a Haitian professor at Hartford's Trinity College in " The Encyclopedia of the Paranormal" (Prometheus Books, 1996).

Voudon teaches belief in a supreme being called Bondye, an unknowable and uninvolved creator god. Voudon believers worship many spirits (called loa), each one of whom is responsible for a specific domain or part of life. So, for example, if you are a farmer you might give praise and offerings to the spirit of agriculture; if you are suffering from unrequited love, you would praise or leave offerings for Erzulie Freda, the spirit of love, and so on. In addition to helping (or impeding) human affairs, loa can also manifest themselves by possessing the bodies of their worshipers.

Followers of voudon also believe in a universal energy and a soul that can leave the body during dreams and spirit possession. In Christian theology, spiritual possession is usually considered to be an act of evil, either Satan or some demonic entity trying to enter an unwilling human vessel. In voudon, however, possession by loa is desired. In a ceremony guided by a priest or priestess, this possession is considered a valuable, first-hand spiritual experience and connection with the spirit world.

History of voudon

Voudon originated with slaves who combined elements of their West African traditions and beliefs with the Roman Catholicism imposed upon them by their masters in a process called syncretism. A 1685 law forbade the practice of African religions and required all masters to Christianize their slaves within eight days of their arrival. Slavery was condoned by the Catholic Church as a tool for converting Africans to morally upright Christians. Slaves forced to adopt Catholic rituals thus gave them double meanings, and in the process many of their spirits became associated with Christian saints.

Furthermore, Desmangles notes, "Many of the African spirits were adapted to their new milieu in the New World. Ogun, for instance, the Nigerian spirit of ironsmiths, hunting and warfare took on a new persona... He became Ogou, the military leader who has led phalanxes into battle against oppression. In Haiti today, Ogou inspires many political revolutions that oust undesirable oppressive regimes."

Though Haitian slavery ended in the early 1800s, followers of voudon were often persecuted by authorities who demonized their religion. An 1889 book titled " Hayti, or the Black Republic" (Filiquarian, 2012) falsely attributed human sacrifices, cannibalism and other atrocities to voudon, further spreading fear of the religion. Many fundamentalist Christians still regard voudon and voodoo with suspicion, associating it with the occult, black magic and Satanism. Even today "voodoo" is often used as an adjective to describe something that is unknowable, mysterious or simply unworkable (for example, in 1980 George H.W. Bush famously disparaged Ronald Reagan's monetary policies as "voodoo economics").

Voodoo and zombies

The more sensational aspects of voudon, such as belief in zombies and animal sacrifice, have provided fodder for countless television shows and movies in the form of voodoo. Zombies are an especially good example of how a religious element can be taken out of context and become a global phenomenon.

According to the Oxford English Dictionary, the word "zombie" first appeared in English around 1810 when historian Robert Southey mentioned it in his book "History of Brazil." But this "zombi" was not the familiar brain-eating manlike monster but instead, like many voudon loa, a West African deity. The word later came to suggest the vital, human force leaving the shell of a body, and ultimately a creature human in form but lacking self-awareness, intelligence and a soul.

The original Haitian zombies were not villains but victims. Haitian zombies were said to be people brought back from the dead (and sometimes controlled) through magical means by priests called bokors. Sometimes, the zombification was done as punishment (striking fear in those who believed that they could be abused even after death), but often the zombies were said to have been used as slave labor on the island's farms and sugarcane plantations (though no evidence of the zombie-filled farms was ever found).

The voodoo popular in movies and fiction bears little resemblance to real voudon beliefs or practices. Voodoo has become a prominent feature of the New Orleans tourism industry, with countless shops, tours, exhibits and museums capitalizing on that city's historic (and, some experts say, tenuous) connection to voudon. Of course, stripping sacred objects and rituals out of their original context for commercial exploitation is nothing new: witness Chinese-made Native American dream catchers for sale at dollar stores.

In the end, voudon has a largely undeserved reputation as a sinister religion. Though some voudon rituals involve animal sacrifices, it is hardly unique; many other religious traditions involve animal bloodletting, including Christianity, Islam, Judaism and Hinduism. The irony is that voudon's best-known and most sensational features - including voodoo dolls and zombies - have little to do with its actual beliefs and practices.
Benjamin Radford is deputy editor of Skeptical Inquirer science magazine and author of six books, including "Tracking the Chupacabra" and "Scientific Paranormal Investigation: How to Solve Unexplained Mysteries." His website is www.BenjaminRadford.com.

Benjamin Radford is the Bad Science columnist for Live Science. He covers pseudoscience, psychology, urban legends and the science behind "unexplained" or mysterious phenomenon. Ben has a master's degree in education and a bachelor's degree in psychology. He is deputy editor of Skeptical Inquirer science magazine and has written, edited or contributed to more than 20 books, including "Scientific Paranormal Investigation: How to Solve Unexplained Mysteries," "Tracking the Chupacabra: The Vampire Beast in Fact, Fiction, and Folklore" and "Investigating Ghosts: The Scientific Search for Spirits," out in fall 2017. His website is www.BenjaminRadford.com.

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Voodoo: Facts About Misunderstood Religion

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(Image credit: Voodoo doll image via Shutterstock) Voodoo is a sensationalized pop-culture caricature of voudon, an Afro-Caribbean religion that originated in Haiti, though followers can be found in Jamaica, the Dominican Republic, Brazil, the United States and elsewhere. It has very little to do with so-called voodoo dolls or zombies.

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What is Voodoo? Understanding a Misunderstood Religion

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What is Voodoo? Understanding a Misunderstood Religion

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Editors Note: While this article uses the AP Style spelling, 'Vodou' is considered a more appropriate spelling by the author and other scholars.

Before I answer any questions, I have some for you: What do you know about Voodoo?
Where did you get that impression?

Voodoo probably isn't what you think it is. It might be easier to start with what Voodoo isn't:
Voodoo isn't accurately portrayed in most movies, TV shows and books. Even some documentaries and non-fiction books are misleading. Voodoo isn't a cult, black magic or devil worship. People who practice Voodoo are not witchdoctors, sorcerers or occultists. Voodoo isn't a practice intended to hurt or control others. Most Voodooists have never seen a "Voodoo doll" (unless, like you, they saw it in a movie).

Voodoo isn't morbid or violent. Voodoo isn't the same everywhere. Not everyone who practices Voodoo does it in exactly the same way or agrees on exactly the same things. (This document only represents my understanding of Voodoo. I can't speak for everyone!)

Voodoo is a religion that originates in Africa. In the Americas and the Caribbean, it is thought to be a combination of various African, Catholic and Native American traditions. It is practiced around the world but there is no accurate count of how many people are Voodooists.

Voodoo has no scripture or world authority. It is community-centered and supports individual experience, empowerment and responsibility.

Voodoo is different in different parts of the world, and varies from community to community. This is mostly about Voodoo in New Orleans and Haiti.

Voodoo embraces and encompasses the entirety of human experience. It is practiced by people who are imperfect and may use religion for their own purposes.

What do Voodooists believe?

To understand what they believe, you have to first understand how a Voodooist sees the world. Those who practice Voodoo believe that there is a visible and an invisible world, and that these worlds are intertwined. Death is a transition to the invisible world, so our predecessors are still with us in spirit. They watch over and inspire us.

In addition to our ancestors and loved ones we knew in life, there are the Lwa, which can also be understood as archetypes of human personalities (such as Ogun the warrior) and others that embody more specific concerns or localities (such as Marie Laveau in New Orleans). Each Lwa is actually a family of similar types (i.e. there is more than one Ogun; more than one way to be a warrior). Voodooists develop relationships with the Lwa to seek their counsel and help with concerns in the visible world. In some ways this is not dissimilar to the secular practice of studying and honoring remarkable historic figures. For example, someone who wishes to effect social change might find inspiration from Martin Luther King Jr. or Mahatma Gandhi and feel a kinship with them. They may read their books, keep a poster of them on the wall, place significance on their day of birth or death and try to live by their example. In a similar fashion, a Voodooist develops a relationship with particular Lwa, seeks to understand and embody the principles they represent, connects spiritually in order to affect personal transformation and manifest this energy in the visible world to help the living.

Like Catholic saints or Hindu deity figures, the Lwa are familiar and accessible whereas the "great good God," although loving, is distant, and somewhat above individual human concerns.

Voodoo has ordained clergy, Hougan (priests) and Manbo (priestesses) that make a commitment to a spiritual path and can offer guidance when needed, but it is believed that each person is responsible for their own actions and capable of self-actualization. Voodooists especially places value on the strength of community for support and enrichment.

Just as there are differences within other faiths, there is great variation within Voodoo beliefs and practices. In places and times where conditions are very desperate, Voodoo is often focused on survival. In my New Orleans community, many Voodooists feel that part of religion is service to their community, so there is an emphasis on healing and social activism. We also have many artists and musicians in our community, further reflecting New Orleans' unique cultural spirit.

If Voodoo is just another religion, why does everyone think it's scary?

Racism clouds our view of Voodoo. It is rooted in slavery and intricately connected to this hemisphere's political and social evolution. Voodoo was first practiced in America and the Caribbean by slaves of African descent, whose culture was both feared and ridiculed. Slaves were not considered fully human. Their religion was dismissed as superstition, their priests were denigrated as witchdoctors, their Gods and Spirits were denounced as evil.

One of the only successful slave revolutions in modern history occurred in Haiti in the late 1700s. Slaves of African descent overthrew European rulers and took control of the country. Many slaves were Voodooists, and some of their military leaders were priests who inspired and organized their communities to fight for freedom. The Haitian Revolution provoked fear in other European and American colonies that were reliant on vast numbers of slaves as plantation labor. The imagery and vocabulary of Voodoo (and other Afro-Caribbean religions) became threatening and ingrained in those cultures as something horrifying, associated with bloodshed and violence. It was brutally repressed in most places. It became taboo.

Over time, American culture became fascinated by this mysterious tradition and began to depict it in movies and books as sensationalized horror. "Voodoo" practices were dreamed up by Hollywood; most of the disturbing images fixed in our minds are something we saw in a movie. Hollywood created a mythology that we have taken as truth. "Voodoo" has become part of modern folklore as something evil that can hurt us.

But Voodoo is widely practiced in Haiti, and it is still relevant in politics there. Politics and religion make a controversial mix. In that regard, Voodoo is the same as any belief system. In the U.S., many Voodooists are afraid of how they will be treated so they hide their religion. While this is understandable, it also reinforces suspicion that they practice in secret to conceal something bad or violent. Fear begets fear.

We aren't always aware of the origins of our beliefs; now and then we need to reassess what we know and how we know it. There were times in our nation's history that other groups (e.g. Jews, Catholics) were similarly reviled. It's only through education and getting to know those with different beliefs that we can overcome our fear and realize that they are ordinary people who enrich our communities.

This is a short post on a complex subject; stay tuned, there's more to come!

religion haitian vodou Religious Tolerance

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What Is Voodoo? Understanding A Misunderstood Religion

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Voodoo probably isn't what you think it is. It might be easier to start with what Voodoo isn't: Voodoo isn't accurately portrayed in most movies, TV shows and books.

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Voodoo Authentica of New Orleans provides authentic ritual entertainment, a complete line of Voodoo Products from Voodoo dolls, Gris Gris bags, Ju-Ju's, Spells, Potion Oils and Herbal Blends, Incense, Candles, Ritual Kits, Tools of Divination, Gift Baskets to Voodoo Books, Videos, Spiritual Consultations and more.

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Resources & Information On Voodoo Spells

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Voodoo Spells From The Internet's Most Reliable Spellcaster

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Yes I am. Unlike all the others, I don't forget you once you've had a spellworking from me. I fully support you through any issues that may arise during the casting process. What's more, your individual needs are important to me. I configure each spellworking to fit you individually and the specific requirements of your case.

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Voodoo Mysteries | Full Documentary - Planet Doc Full Documentaries

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How 'voodoo' became a metaphor for evil 

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How 'voodoo' became a metaphor for evil 

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"Midnight Scenes and Orgies": Public Narratives of Voodoo in New Orleans and Nineteenth-Century Discourses of White Supremacy 

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"Midnight Scenes and Orgies": Public Narratives of Voodoo in New Orleans and Nineteenth-Century Discourses of White Supremacy 

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This article examines "public narratives" of Voodoo in newspapers, travel narratives, magazines, and scholarly journals as a register of the shifting anxieties and discourses of white patriarchal supremacy across the second half of the nineteenth century. These popularized narratives authenticated the hegemonic narrative of white supremacy by offering "proof" of black criminality and hypersexuality. Post-Civil War public Voodoo narratives served as forerunners and companions to the myth of the black rapist, which was prominent by the 1880s and justified disenfranchisement, racial violence, and segregation. Together, these public narratives revealed widespread angst about black political power, interracial marriage, and virtually any form of consensual intimacy, especially involving white women, across the color line.

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Project MUSE - "Midnight Scenes and Orgies": Public Narratives of Voodoo in New Orleans and Nineteenth-Century Discourses of White Supremacy

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Skip to Content] Purchase/rental options available: This article examines "public narratives" of Voodoo in newspapers, travel narratives, magazines, and scholarly journals as a register of the shifting anxieties and discourses of white patriarchal supremacy across the second half of the nineteenth century.

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Haitian Vodou and Voodoo: Imagined Religion and Popular Culture

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Haitian Vodou and Voodoo: Imagined Religion and Popular Culture

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This trade paperback edition is a fully illustrated reprint of the 1904 publication by Aleister Crowley and Samuel Liddell MacGregor Mathers. This edition of The Lesser Key of Solomon the King contains all of the over 150 seals, sigils, and charts of the original lesser book of Solomon. Beware of other editions that do not contain the Lesser Key of Solomon seals; they were painstakingly researched by Mathers and Crowley, and Solomon's lesser key is enhanced by their inclusion. This edition also contains Crowley's original comments located in over 35 annotations to help the reader understand the lesser keys of Solomon the king.

In this work, Crowley and Mathers assemble descriptions and directions for the invocation of over 72 demons or spirits. Included are: illustrations of Solomon's Magic Circle & Triangle, Enochian translations of the Goetia book, step by step guides for invocation, as well as definitions and explanations for the ancient terms seen throughout the Lesser Key of Solomon book.

The Lesser Key of Solomon, or the Clavicula Salomonis Regis, or Lemegeton, is a compilation of materials and writings from ancient sources making up a text book of magic or "grimoire." Portions of this book can be traced back to the mid-16th to 17th centuries, when occult researchers such as Cornelius Agrippa and Johannes Trithemisus assembled what they discovered during their investigations into their own great works.

As a modern grimoire, the Lesser Key of Solomon has seen several editions with various authors and editors taking liberty to edit and translate the ancient writings and source material. In 1898, Arthur Edward Waite published his The Book of Black Magic and of Pacts, which contained large portions of the Lemegeton. He was followed by Mathers and Crowley in 1904 who published The Goetia: The Lesser Key of Solomon. Many others have assembled their own version of this ancient material since, and it is important to realize that it is the contents rather than the book itself that make up the Lesser Key. Traditionally, the source material is divided into five books: Ars Goetia, Ars Theurgia Goetia, Ars Paulina, Ars Almadel, and Ars Notoria. Mathers and Crowley indicate their edition is a translation only of the first book: Goetia.

In the preface to this edition, it is explained that a "Secret Chief" of the Rosicrucian Order directed the completion of the book. The original editor was a G. H. Fra. D.D.C.F. who translated ancient texts from French, Hebrew, and Latin, but was unable to complete his labors because of the martial assaults of the Four Great Princes. Crowley was then asked to step in and finish what the previous author had begun. Traditionally, S. L. MacGregor Mathers is credited as the translator of this edition, and Crowley is given the title of editor. Although impossible to verify, it is often claimed that Mathers did not want to publish this work, but Crowley did so anyway without his permission.

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The Lesser Key of Solomon [Crowley, Aleister, Mathers, S. L. MacGregor] on Amazon.com. *FREE* shipping on qualifying offers. The Lesser Key of Solomon

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Amazon.com: Grimorium Verum (9781434811165): Peterson, Joseph H.: Books

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Mama Lola: A Vodou Priestess in Brooklyn

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Mama Lola: A Vodou Priestess in Brooklyn

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mama lola: a vodou priestess in brooklyn (volume 4) (comparative studies in religion and society)

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Mama Lola: A Vodou Priestess in Brooklyn (Volume 4) (Comparative Studies in Religion and Society)

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The Magic of Marie Laveau: Embracing the Spiritual Legacy of the Voodoo Queen of New Orleans 

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The Magic of Marie Laveau: Embracing the Spiritual Legacy of the Voodoo Queen of New Orleans 

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