Poems Reflecting The Magus Essay, Research Paper
VOODOO
Vodou is a spiritual tradition which originated in Haiti during the period of
French colonial slavery. Africans of many ethnic lineages were transported
by force to Haiti, primarily to serve as agricultural slaves. The original
Taino and Carib peoples of Haiti were exterminated in the invasion by the
Spanish. During this historical period, Europeans from France and other
countries, including pro-Stuart deportees from Scotland, settled in Haiti.
Because so many lineages were represented, no one particular African
service could satisfy all participants, especially since reverence for ancestral
lines was so important. Therefore, each “nation” would take it’s turn at a
gathering. This “take turns” approach eventually evolved into the of the
Vodou liturgy. During this formative period, European pre-Christian
entities such as Brigid, or Maman Brigitte in the Vodou tradition; and
influences from the native Taino and Carib populations were also absorbed.
There are denominations in Vodou, just as in many other religions. The
first, and most widely known, is the orthodox Vodou. In this denomination,
the Dahomean rite is given a position of primacy, and initiations are
conducted based mainly on the Dahomean model. A priest or priestess
receives the asson, a ceremonial rattle, as an emblem of priesthood. In this
rite, a priest is known as a Houngan or sometimes Gangan, a priestess is
known as a Mambo.
People of many different faiths construct altars. Even people who do not
belong to any particular faith may set aside a corner of a room where they
sit and think, meditate and pray, do yoga or play an African drum. Many
times they create impromptu altars which include many of the same objects
- flowers, stones and crystals, sacred symbols, photographs or images of
the individual’s ancestors, or of members of the extended human family in
many countries, musical instruments, candles, incense, books on spiritual
subjects.
Consciously or unconsciously, when we build altars we are engaged in an
effort to open that most enigmatic of all doors – the door between the
human and spiritual world. An altar is a representation of that very door in
material terms – the altar is the door. When you sit in front of your altar,
you are inviting the spiritual forces on the other side of this door to notice
you, come and visit with you, and act upon you.
Since most people living in the United States can not begin their practice in
this religion by attending Vodou ceremonies, one of the first things we can
do is to build an altar. The altars of Vodou are as varied as the individuals
who practice th
enough for the worshippers to dance around the centerpost, play drums,
perform sacrifice, undergo possession – in short, to act out every aspect of
the cosmic drama. Within the peristyle there are sometimes areas dedicated
to a particular lwa – the cross of , or a small palm-leaf booth for Erzulie.
Attached to the peristyle are smaller rooms called djevo or bagi, in which
the ceremonial objects of a Vodou society are kept. However, these
objects, which include sacred rattles, sequined bottles for drink offerings,
pot-tetes given during initiation, and clay pots called govi, are of no
particular use to those who have not undergone initiation.
A better model is found in the kay myste (from the French caille des
mysteres, house of mysteries). These are small houses, often no more than
ten by fourteen feet, in which are constructed individualistic altars to
whichever lwa the owner of the kay myste serves. These altars incorporate
many common materials, easily available everywhere in the world. They are
remarkable for their individuality and beauty.
Frequently altars in Haiti are constructed on a dirt floor, which may not be
practical in the United States. However, you may have easier access to
certain items such as crystals, ceramic vessels in particular colors, and so
on.
Anyone may participate in Vodou. There are no gender, , age, , or national
origin requirements, neither is anyone asked to renounce a pre-existing
religious affiliation. In Haiti, the vast majority of Vodouisants are also
Roman Catholics.
There are various levels of participation, of course, just as in most other
religions. A Vodou ceremony is public, and anyone may enter the peristyle,
or temple, and observe. Singing and dancing are encouraged. Because
there is no centralized hierarchy paying salaries to Houngans and Mambos,
and because a peristyle is private property, it is considered normal for
uninitiated participants to make a small cash gift. This money is used to
defray the cost of the drummers, food which is offered to the participants,
and the general upkeep of the peristyle and of the Houngan or Mambo in
charge. This is often hard to understand for people raised in the
Judeo-Christian tradition, where priests, ministers, and rabbis are salaried
professionals.
Individuals who have an initiatory grade may participate in private
ceremonies pertaining to other individuals of their own grade or lower. A
person with a lower grade may not participate in a ceremony conferring a
higher grade of initiation, because the knowledge imparted is secret and
because they are not competent to do so.