Voodoo Fon is spoken by over half the people of Benin and it is the mother tongue of voodoo. In Fon the root word for voodoo is that means spirit or god. Voodoo had its origins over 350 years ago in West Africa. In fact All ada, a small town in Benin, is often called the ‘cradle of voodoo’. In 1996, January 10 th became National Voodoo Day in honor of its followers that make up 65% of Benin population. The religion Vodoun was a by-product of the slave trade.
This Yoruban religion was carried to Haiti in a slave trade from Dahomey, which is currently called Benin. Once in Haiti, the slaves were forced to adopt Catholicism. Desiring to keep their native practices, the slaves continued to perform their rituals in private. They transposed Catholic saints onto the tribal deities, called lo a, to please their owners.
Instead of hindering the faith of the slaves, the incorporation of the saints added something new to their religion. Because of this they included into their rituals statues of the saints, candles, and other Christian relics. It is combinations like this that form religions such as Santeria, a blend of Voodoo and Spanish Catholicism, that proves what a malleable religion it is. Voodoo has spread throughout the world into major communities on Rio de Janeiro, New Orleans, Miami, and New York city. Vodounhas as many as 50 million followers throughout the world now. Although varieties of this religion occur in different regions there are some basic tenets common among them.
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Religion continues to be one of the most influential forces in the world. It has been seen to provide great peace and harmony to believers, but it has also been the cause if not an actual reason for some of history’s greatest wars. It can be used as justification from leaders of war, can it also serve as an instrument of resolution as well? Religion has come to be a much stronger force than ...
They all believe that the pulse of life resides in nature’s elements like fire or wind. This force is also in union with the dead and thus fosters a belief that they should be respected through rituals. They believe that all things are the creation of the lo a, and at the same time part of the lao and are to be servants to them. The lo a take part in our world and act as intermediaries between human being and the higher god, Body. The practitioners of Vodoun believe that when a soul dies it become a sprit or lo a.
These spirits often ‘posses’ the living during rituals. When ‘possessed’ the believer dances, offers animal sacrifices, falls into a trance, or may even disappear. When these rituals are performed a group (societe) come together ina sanctuary () where they are revolved around a priest (hogan) or priestess (mamba).
These societes are crucial in the structure within small Haitian villages. They are positive forces in establishing communal cohesion and over-riding gender barriers. For whatever good is served, Voodoo can also bring evil.
The followers of the faith hold that it is a balancing act mush like the karma of the Buddhists. Bad things come to those who are not good. This is often how the dark side of Voodoo is assimilated. It is believed to be brought out in both the humans and the spirits.
This ‘black magic’ is thought to have been released on the world when the demonic spirit of Petro came to give the traded slaves of Haiti, Cuba and the Americas a warrior fervor and the ability to cast spells on their captures. Currently, black magic is practiced by priests in small rebel sects that are the main source for the misconceptions about Voodoo. These notions about cannibals, zombies, curses and pin dolls, are the portrait of Voodoo that is typically displayed in movies and literature. Itis because of the explorations that many people outside of that culture have a great fear of a religion seemingly filled with evil ‘witch doctors’. Bibliography ‘An Introduction to Vodoun’ Infoseek, Online.
1996. ‘Voodoo Comes Out of the Dark in its African Birthplace’ Infoseek. Online. 1996.
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The nature of the Holy Spirit is absolutely central in Christian theology and the development of a proper and orthodox idea of the church. But in terms of basic orthodoxy, one can baldly say that the Holy Spirit is the third person of the Trinity who has as his role the sanctification of the believer once his sins are washed away though the act of faith and love.[1] The Holy Spirit is God, not an ...
