HAITIAN VOODOO: ITS TRUE FACE
Author(s): GÉRARD A. FERÈRE
Source: Caribbean Quarterly, Vol. 24, No. 3/4, Religion & Spirits (Sept.-December 1978), pp.
37-47
Published by: University of the West Indies and Caribbean Quarterly
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37
HAITIAN VOODOO:
FIS TRUE FACE
1. A case of mistakenidentity
satanicrituals,secret
The imagethatmanypeoplehave of voodoo is one involving
and other
deaths,witchcraft,
ceremonies,
cannibalism,
bloody sacrifices,
mysterious
similarinaccurateor false descriptions
ofteninventedor promotedby dishonest
in searchof gaudysensationalism.
Morerecently,
writers
therehas also been theless
offensive
but no less misleading
touristic
directedtoward
commercialism,
exploitative
of
the
visitor's
such
as
the
in anytourist
naivete,
takingadvantage
foreign
availability
in
Haiti
of
the
so-called
when
an
such
artifact
has
no
rolein the
voodoo-doll,
gift-shop
or
traditions
or
of
real
voodoo.
mythological,
superstitious religious
practices
Together
withthe werewolves,
thevampires,
theburningof witches,etc.,the doll was always
I can onlyshareReneS. Benjamin's
and stillremainsa partof Europeansuperstitions.
when,as he notices
indignation
. . .the averageAmericanconstantlyasks the Haitianimmigrants
if theystill
believein 'voodoo dolls and pins.' This seemsto implythe Haitianoriginof that
gadget.However,one has only to read the historyof Franceto know thatthe
made of wood or wax, thatwas stabbedwitha pin in orderto killthe
figurine,
King or anotherperson,was in use even beforethe discoveryof Haiti. . .
In fact,althoughthiswas currentpracticein Europe since the 13thcentury,
its
in theCourtof Francewas theworkof SignorCosimoRuggieri
of
popularization
Florence,a protegeof Catherinede Medeci.(Benjamin1976:18) (Mytranslation).
or magicpractiTogetherwiththatof thedoll,theoriginsof manyothersuperstitious
ces of Haiti have been falselyassociatedwiththe African
componentof voodoo.
AlfredMetrauxwarnsagainstthattendency:
. . .in talkingso muchofAfrica,we inclineto forgetFrance- whosecontribution
A greatmanybeliefsand
to the magicand sorceryof Haitiis farfromnegligible.
practicesin HaitianmagicoriginatedfromNormandy,Berry,Picardyor ancient
Limousin. (Metraux1959:269).
Withinall religions,
believe
old or modern,one can findinstanceswherethemembers
in the supernatural
of
certain
or
rituals
or
practices.
power
magic pseudo-religious
no exception;voodooistsdo believein talismans,
Voodoo is certainly
charms,'wang&s',
etc. But if such superstitious
ritualsor practicesare exploitedin the pursuitof evil,
in themare
voodoo fundamentally
Thosewhoparticipate
regardsthemas sacrilegious.
namesof 'bokor'or (gangan'are
avoidedand despised;forinstance,the derogatory
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38
thebaserinstincts
of theirclients
forthepriestswho specializein satisfying
reserved
favours
from
bad
called
'loa
diab.'
by obtaining
godspejoratively
Haitianvoodoo, in reality,is a harmlessmixtureof religiousbeliefsof African
moreexactlythe Catholicfaith.As a religion,
it aimsat
origin,withthe Christian,
its godsand spiritualentitiesfromwhomthefollowers
ask
honouring
"whatmenhavealwaysaskedofreligion:remedyforills,satisfaction
forneedsand
thehope ofsurvival."
(Métraux1959:15).
2. The struggle
forsurvival
Voodoo has had to face manydestructive
attacksfromabroad and fromwithin
Haiti.Its abilityto withstand
themin spiteof its primitivism
is noteworthy.
It was
deeplywoundedby Seabrook'sMagicIslandand SpencerSt. John'sHaitior theBlack
Republic.More recentlyit was able to survivethemortalassaultsof the"campagne
such ah important
anti-superstitieuse",
chapterin its modernhistory,thatitsmere
mentionis not enough.
In 1941, underthepresidency
of Elie Lescot,theCatholicClergyand thegovernmentof Haitiorganizedan all-outwaragainstvoodoo,a realdemon-hunt,
as theysaw
it, theirway of savingthe souls of the voodoo devoteesfrometernaldamnation.
to Catholicism,
thegoal of thecrusadewas also to destroy
Togetherwithconversion
voodoo in all its manifestations
once and forall. The resultwas insteadthe destruction of irreplacable
folklorictreasures.
Let's hearthetestimony
of an impartial
eyewitness:
"I was in Haitiin 1941, and I remember
of presbyteries
seeingin theback-yards
vast pyramidsof drums,paintedbowls,necklaces,talismans- all waitingforthe
day fixedforthejoyous blaze whichwas to symbolizethevictoryof theChurch
overSatan." (Metraux1959:343).
In 1942 in fearof politicalcomplications,
thegovernment
withdrew
itssupportto
the crusadewhichin fact had failedto reachany beneficialgoals. Thanksto the
influenceof the immortalJacquesRoumain,manyHaitianleadersreturned
to their
senses.The remaining
threeyearsof the Lescotpresidency
couldwellbe described
as
withthepresidency
of Estime'
in 1946,thelastthreedecades
yearsof truce.Beginning
havebeenan eraofrelativepeace,freedom
and tranquillity.
Today,voodoois losingsomeofitsscaryaspects.EducatedHaitiansmoreand more
of theirfolklore.Detractors
are
appreciateit as one of the mostgenuineexpressions
of 1941 seemto havehealed.But
rarer,and thewoundscreatedby thepersecutions
the commercialexploitationof the tourist'snaiveteneedsbadlyto be controlled,
or
voodoo will remainthevictimof widespreadignorance:each Americanwho goes to
Haitiexpectsto witnesssomeceremony.Fake priestsin falsetemplesabound.Hotel
touristguidesare readyto satisfythevisitors'curiosityby taking
maids,taxi drivers,
themto voodoo shows. Shows indeed, this is whatis offeredmost of the times.
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39
mixis in facta sacrilegious
no harmis done,whatis performed
Althoughartistically
A sad situation,
sincevoodoo
andreligious
tureof economicexploitation
prostitution.
is essentiallythe religionof all the ruraland of much of the urban population.
to Benjamin(Benjamin1976: 13) it is practised
by "morethan50% ofthe
According
In theruralareas,
I believethat80% is a morerealistic
figure.
population."Personally,
Those beliefsand teachings
the familyis groundedaroundits beliefsand teachings.
and goodnessof
to theproverbial
havein no smallpartcontributed
honesty,
integrity,
theheartof the Haitianpeasant.Those beliefsand teachingsare no doubta factorin
in Haiti,a miraculousphenomenon
the practicallycompleteabsenceof criminality
indeedin thismodernworld.
3. Early historicalbackground
The historyof Haitian voodoo begins with the arrivalof the slaves in Saint
Domingue.Its Africanfeatureswere importedthen. The word "voodoo" itselfis
in Dahomeya 'voodoo' is a "god" orspirit.Some godsfound
Africanetymologically:
in Haitiare identified
Siniga(Senegal),Ibo, Congo,Wangal(Angola),
geographically:
of
the Haitiandivinitiesare still honouredin
etc.
Erzulie-Freda-Dahomey, Many
names:
same
Africaunder the
Aido-Wedo,Zaka, Ogou,
Legba, Damballah-Wedo,
Shango etc.
livedthrough
the Africans
into Saint-Domingue,
Aftertheirforcedtransplantation
numerousyearsof religiousconfusion,havingbeen physicallyseparatedfromtheir
native places of worshipand gods, and presentedwith a purposelyimperfect
in thereligionof the Europeansettlers.Frenchlaw made it an obligation
instruction
Afterbaptism,
formastersto baptizetheirslavesand givethemCatholicinstruction.
Vaissiere's
Métraux
cites
avoided.
was
real
however,
evangelization systematically
La Société et La Vie Créole whereit is reportedthat
". . .in Catholicreligion,(the slave owners)saw nothingbut the teachingof an
equality which it would be dangerousto put in the minds of the slaves."
(Métraux1959:34)
To whichthe clergyanswered:
to the ownerstheadvantagesof religiouseducationin termswhich
"by rehearsing
the ownersmightappreciate.Theydescribedit as theonlybrakestrongenoughto
the dutiesof the
containa slave's desirefor freedom,since 'only by fulfilling
conditionand situationto whichProvidencehas called him,can a man achieve
"
sanctity.' (Métraux1959:34)
In short,it is obvious that duringthe threecenturiesof European domination,
When some
took precedenceover spiritualenlightment.
temporalutilitarianism
was
added to
action
their
Jesuitstriedto propagatethetrueChristian
daring
gospel,
thatthe
the crimesforwhichtheywereexpelledin 1762. It is thusnot surprising
and
Catholic
of
own
their
to
had develop
Africans
rituals, merge
interpretation many
substratum.
themwiththeirreligious
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40
of modernvoodoo
4. The organization
Today, voodoo has crystallizedinto an organized,althoughnot completely
itstemples,
itsclergy,
standardized
etc.,andmusic
systemof ritualswithitstheology,
as one ofitsmostimportant
features.
Each voodoo templehas its priests,'houngan'(man), 'mambo'(woman),their
certainwell-designated
assistants
gods.In addiserving
'hounsi',and its congregation,
tion to theirsupernatural
powers,'houngans'and 'mambos'are expectedto know
theirtastes,
thenamesof thegodsor 'loas', theirsymbols,
theliturgical
terminology,
to
are
also
and
ceremonial
various
the
with
expected
They
rituals,
songs.
prayers,
along
vocation
his
to
is
called
The
sick.
the
to
cure
and
exorcism
superby
priest
practise
can also be hereditary.
trance.The profession
naturalmeans:dreams,predestination,
The personwho is called cannotrefuseto servethe god forfearof beingseverely
punished.The futurehounganor mambostudiesundera masterformanymonthsor
he is lockedintothe'Djévò' (initiayears.Whenhe is finallyreadyforthepriesthood,
his'Asson'(sacredrattle),while
with
he
which
nine
for
ton room)
sleeps
daysduring
the
watchful
under
and
eyesof his master.The
chastity,
completepurity
observing
his
from
instructions
all
last day,afterreceiving required
gods,he is declareda priest
is just a regularhouse
'houmfor'
or
voodoo
The
temple
duringa specialceremony.
is where
The
or
covered
withan adjoiningor neighbouring
patio 'peristyle.' peristyle
sacred
of
a
found
are
the
rooms
In
takeplace.
mostof theceremonies
variety
objects
dependingon the god served:Legba's crutches,Ogou's sabre,Zaka's hat, Baron
Samedi'scross,etc., or the picturesof the gods themselves.
5. The voodoo gods
In voodoo thereare important
gods,and thereare secondarygods. Theirexact
Thereare good gods,but thereare also bad gods
numberhas not been determined.
muststayaway
calledloa diab','mauvaisloa', 'loa acheté',andgoodvoodoofollowers
above all the gods,voodoo places a supremeGod or 'Grand
fromthem.Moreover,
to the'loas', butwho
Maître.'The notionof 'GrandMaître'is thatof a forcesuperior
has traditionally
delegatedhis powerto those.He takescare of naturalsicknesses,
etc. He holds the keyto everybody's
phenomena,rain,earthquakes,
meteorological
followstheadviceof the 'loas.'
but in his decisionshe generally
destiny,
the'loas.' The bestknownclassificaat classifying
Therehavebeenseveralattempts
tion is thatwhichfollowsthe binarydivisionof the rites:the 'Rada' riteand the
'Petro'rite.'Rada' godsare mildandgentle,while'Petro'arerough,mean,and served
by people searchingformaterialresults,good or bad, forwhichthegods demanda
dear price.The separation'Rada-Petro'doesn'timplythatthetwo categoriescannot
characterisIt onlymeansthatthegodswillhavedifferent
honourthesamedivinities.
tics.For example,thereis an Erzuliegoddessof love in both,but whilein 'Rada' we
in 'Petro'she is knownas thejealous and selfish
findthe enamouring
Erzulie-Fréda,
in chants,music,dances,etc. For
also differ
The
two
Erzuliecategories
Yeux-Rouges.
usessetsof two; 'Petro'ritual
'Petro'
while
three
of
sets
uses
'Rada'
drums,
instance,
acclamationis 'Bilobilo',comparedto 'Radas' 'Abobo.'
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41
is one area in whichstrong
of the voodoo divinities
The pictorialrepresentation
most
Catholicinfluenceis evident:imagesof Christiansaintsare used to represent
voodoo gods or 'loas.' The choice of a saintis not based on his or her Christian
or virtues,
but simplyand onlyon somephysicaldetailofthedrawing
characteristics
an importanttraitof the 'loa.' For
as representing
or painting,that is interpreted
example:
is believedto be a veryold
Papa Legba,themostpowerfulof all voodoo divinities,
him
chosento represent
is
Saint
Abbot
on
man walking crutches.Thus,
Anthony
of
because
is
identified
also
Saint
Lazarus
becauseof thewhitebeard,while
similarly
that
of
to
be
is
also
The imageof SaintPeterholdingthekeys
thecrutches.
thought
is
Legba,honouredthistimeas theprotectorof thehome.SaintMartin Ogou,godof
war,whileSaintJosephis Loco-Attiso,
god of plantsand flowers.The imageof the
Immaculate
Conceptionwiththesnakeat herfeetis,forthevoodooists,thatofAidaWedo,the snakegoddess,whilethepresenceof thesnakesin SaintPatrick'spicture
the snake-godand
of the IrishSaintto Damballah-Wedo,
explainsthe identification
a voodoo god
husbandof Aida.The choiceoftheimageof a saintto makeit represent
does not meanthatthevoodooistsdo notalso honourthatimageas thatof a Catholic
mustalso
ofvoodoo is thatitsfollowers
Saint.One of themostpeculiarcharacteristics
etc.
to
to
Catholicswho regularly
to
be practising
communion,
confession,
church,
go
Devoteesare sincerelyconvincedthattheyare not doinganything
wrongby mixing
thetwo religions.
of'génies',
In marginof the two maingroupsof gods,therearevarioussubgroups
some withAfricannames:Ibo, Nago,Bambara,Haoussa,Mondongue,
Congo,etc. as
well as the popular subgroupof 'guédes', the ill-behavedrascals of voodoo.
For instance,
ofvoodoois itsanimistic
One of themostpoeticfeatures
mythology.
the
the
manifestations
of
it attributes
or
souls
to
earth,the
nature, sun,
many
spirits
and
before
illnesses
and
diseases,
moon,thetrees.The spiritof theplantscures
taking
a tree,a peasant
mustbe asked.Beforecutting
theleavesformedicine,its permission
willhitit threetimeswiththeback of his axe to notifyitssoul,and addressa prayer
in them,the'maîtresse
to theHolyGhost.Lagoonsand rivershave a goddessresiding
dlo' whose permission
is requiredbeforecrossing.Monday,Tuesday,and Thursday
have good souls; Wednesday,
March,
Friday,and Saturdayhave bad souls.January,
and
Octoberhave good souls; the othermonthshave bad souls,
May,July,August,
Decemberbeingtheworst,whichexplainsforthevoodoo devotee,whymostdeaths
occurduringthatmonth.
nottheolepsy
6. The voodootrance:theomorphosis
Whilein most religionsthe gods are entitiesendowedwitha strictlyimmaterial
forwhichthe
existence,and judged to be the ultimatemodels of the perfection
in
we
to
realize
that
it
is
indeed
devoteeshouldstrive,
voodoo, finddiviniimportant
be
tiesthatare yearning
to be human.Theywantto materially
alive,to feel,to suffer
or to be happylike thecommonpeople.Theyhavehumandesires,
habits,tastes,etc.,
is
Thatincarnation
whentheyincarnatein theirchosenfaithful.
whichtheymanifest
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42
what is known by most people as the "possession trance." It should be clearlyunderviewed by the believers
stood fromthe startthatthisso-called possessionis irrefutably
as possession by a god and is in no way to be associated withany kind of demoniacal
manifestations.
Before any explanatorydiscussionof the phenomenon,a shortdescriptivepresentation of the trancemay be helpful.
Voodoo followersbelieve that each person has two souls, the 'big soul' and the
'small soul.' The 'big soul' is responsible for thought,memory,feelings,while the
'small soul' is the protectingspirit.At the beginningof the trance,the 'small soul' is
chased away by the 'loa' who then takes its place. The persontalks,acts, behaves like
the god. He loses control of his motions, or findshimselfcapable of doing physically
thingshe doesn't normallydo. Convulsions,spasms,shaking,perspiration,fastrespiration, are also part of the condition. The futureevolutionof the trancedepends on the
'loa' who wants to manifestitself,as well as on the experience and knowledgeof the
person. Meanwhile,since possession usually takes place at the heightof the ceremony
- and is expected - everything
is foreseento please the god: the necessaryornaments
his clothes, tools, food, etc., are brought to him. After the trance, which may last
froma shorttimeto severaldays, the expossessed doesn't seem to rememberanything.
During the last few years, a lot of researchhas been centred around the study of
the theomorphicphenomenon. However, aftermany books, articlesand discussions,
there is still a wide diversityof opinions, and no commonly accepted explanatory
theory.
Those who have observedand studied the trancehave tried to answer the obvious
questions:
Are those states to be classifiedas psychopathological?
Arewe in the presenceof supernaturalpossessions?
Are theysimplythe culminationof pre-plannedrituals?
Most researchersagree that the questions raised cannot be satisfactorilyanswered
by simply viewing the phenomenon as a psychopathological state, comparable to
hysteria,psychosisor any other kind of psychicor psychosomaticdisorders.Métraux,
forinstance,afterstatingthat:
"The symptoms of the opening phase of trance are clearly psychopathological.
They conform exactly, in theirmain features,to the stock clinical conception of
hysteria."(Métraux 1959; 120),
recognizes,afterdiscussion that:
"Possession could hardlybe explained entirelyin termsof psychopathology.Such
an explanation is probably only valid for a limited number of people who are
unquestionably trulyneurotic. . ." (Métraux 1959:136).
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43
Dr. Louis Maxmilienis of the opinionthatthe tranceis:
or hypnotism."
inducedhysterical
"... an artificially
state,causedby suggestion
148
of
on
1945
page
Benjamin1976) (My translation).
quoted
(Maximilien
RenéS. Benjaminsoundslikea discipleof Maximilien,
Closerto us chronologically,
he widensconsiderably
whose"suggestionor hypnotism"
by proposing
explanations
whatcould be calledthe"reflexmodelization
theory."For Benjamin:
"The tranceis not, in fact,a 'possession'of the individualby a god, but a
'modelization'accomplishedby the processof reflexconditioning
the possessedis entirelyunderthe controlof the reflexlaws,his
Consequently,
conscious self havingbeen orientedtoward the modelingof a conventional
character.. . The 'modelization'phenomenonis a total, thoughunconscious
a fictitiousmodel."
of an individualwithan imaginary
identification
character,
1976:150,
153) (My translation).
(Benjamin
in
Benjamin'stheory, myopinion,makesa lot of sense,indeed.LouisMars,thewellnewsin a recentarticlepublishedin the Port-au-Prince
knownHaitianpsychiatrist,
he
one
his
Le
offered
newest
Nouvelliste
based,
explanation,
paper
(April30, 1976),
He
of
communication."
calls
on
the
possession:
says,
"theory
religious
moreorless
fromthemostremotepast,and transmitted
". . .a languageinherited
Mars
to
the
from
1976).
accuratelyby
peasants
generation generation;"(Louis
(My translation).
modelmorethanan explanatory
Mars'article,indeeda descriptive
theory,contains,
thedangerofnotmaking
The authorstresses
advice.
veryvaluable
amongotherthings,
betweenreligiouspossessionand psychopathologitheindispensable
strictdistinction
cal conditions,and warnsthe readeragainstsomepreviousmisleading
approachesor
conclusions:
who used
on Haitianvoodoo werecompiledby physicians
"The firstobservations
Little
in
models
their
of
clinicalaccidental
by little,we have
diagnosis possession.
the
correction."
realizedourmistakeand offered necessary
(Mars1976).(Mytranslation).
Louis Mars,himselfa medical doctorand one of the foremostexpertson the
subject,is in thebestpossiblepositionto offerreliableguidance.WhileI havefound
with
to disagree
I judgeit necessary,
and enlightening,
his articleinteresting
however,
focusseson
what I thinkconstitutes
a poor choiceof terminology.
My disagreement
thearticle,and
his emphaticuse of theword"theolepsy"in the titleandthroughout
on his proposalin favourof the adoptionof such a termto designatethevoodoo
trance.
I am by no meansarguing
thattheword"theolepsy"is notetymologjcally
correct;
is that,in the
it is. As Dr. Marssays,it means"seized by theGod." My contention
I feel
and evenharmful.
contextof Haitianvoodoo,sucha labelcould be misleading
that"theolepsy"containsdangerouspsychopathological
especiallyfor
implications,
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44
the averagelayman who may analogyze it with "epilepsy" or "catalepsy", and come
to the conclusion that the trance is a disease or an abnormalstate. Too oftenalready
has voodoo been the victimof popular misinformation.I would like to suggesta less
confusing term, "theomorphosis", which from now on I will use in this paper.
I wish to make sure that my own position in the voodoo theomorphiccontroversy
is clear and unambigious.First,althoughI do not subscribeto the voodoo creed, I have
good reasons to be certain of the sincere and deep faithof the devoteesin theirgods
and theirsupernaturalor mysticalmanifestations.
Second, I have no intentionsof disguisingmy extremeantipathytoward pathological or medical explanationsin general- whose implicationswould be to make Haiti a
nation of psychopaths, consideringthe number of natives normallysubject to the
phenomenon - especially when I realize thatvoodoo theomorphosisis farfrombeing
the firstor only victimof medical theorizationor pseudo-empiricalscientism.Fortunately, scores of trustworthyand highlyrespectedauthors and researchershave held
very tolerantpositions. May I be allowed here to call upon the testimonyof just one
of the most reliable, the great American psychologist - and physician - William
James.Three quartersof a centuryago, he isolated the real problem,when he warned
his studentsat Edinburg against"medical materialism":
"Medical materialismfinishesup Saint Paul by calling his vision on the road to
Damascus a discharginglesion of the occipital cortex, he being an epileptic. It
snuffsout Saint Teresa as an hysteric,Saint Francis of Asisi as an hereditary
degenerate."
"it attempts to discreditthe states which it dislikes,by vaguely associating them
with nerves and liver, and connecting them with names connoting bodily affliction. . ." (James 1902:14, 16).
Voodoo is not, of course, the only religionwhere trance-likestates, or mysticmanifestations,can be commonly observed. The boudhists have what is known as the
'dhyana' or state of highercontemplation,and some modern Christians"shake", or
participatein "charismatic" rituals.
Al Ghazzali, "one of the greatestdoctors of the Moslem Church", is quoted by
WilliamJames,in referenceto what he calls "the Science of the Sufis":
"The Science of the Sufis aims at detachingthe heart fromall that is not God. .
From the beginning,revelationstake place in so flagranta shape that the Sufis see
beforethem,whilstwide awake, the angelsand the souls of the prophets.They hear
theirvoices and obtain theirfavours.Then the transportrises fromthe perception
of formsand figuresto a degree which escapes all expression. . ." (James 1902:
394, 395).
Jamesalso remindsto our attentionthat in India:
". . . trainingin mysticalinsighthas been known fromtimeimmemorialunder the
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45
union of the individualswiththe
name of yoga. Yoga means the experimental
divine."(James1902: 391).
I personallybelieve that in voodoo, as well as in otherreligions,those who
all
falleninto trances,heardvoices,seenvisions,and presented
"have frequently
as
classed
are
which ordinarily
sortsof peculiarities
pathological"(James1902:8),
shouldnot as a consequencebe declareddegenerate,
hystericorneurotic.Whydo we
of scientism?
haveto listento the forever
Whycan'twe
repeatedagnosticarguments
thatthosepeoplecouldbe exceptional
acceptthepossibility
"individualsfor whom religionexistsnot as a dull habit,but an acute fever
rather.. ."? (James1902:8).
Sucha tolerant
positionwouldallowus to viewall thestatesof"mysticconsciousness"
as exercisesreadilyaccessibleto thehealthyand normal
cultivated
by manyreligions,
mind,andnotsignsof psychicderangement.
Finally,I considerof greatimportancethatin mostcases of authentictheomorand
plot to be followedby theparticipants
phosis,thereseemsto be a well-prepared
how can we accountforthe perfectchronological
the audience.Otherwise,
arrangeseemsto occuras partof somestrictritual
mentof theevent?Genuinetheomorphosis
sometimes
ceremonies,
collectively.
during
arrangement,
One additionalword of warningis in order.Let us not allow our desireto be
elsein theworld,
tolerantto carryus beyondreasonablelimits.In Haiti,as anywhere
cases whichmust remainwithinthe domainof
thereare real psychopathological
thathave
medicine.Too oftenin Haiti, however,clearlyabnormalmanifestations
as
are
viewed
or
to
do
with
commonly theomorphic
expression
religious mystic
nothing
possessions.No! No! No! A thousandtimesno! Haitiansin generalare so deeply
individual
comesup
somehysterical
religiousthattheytendto sçe a trancewhenever
witha crisis.
7. A typicalvoodoo ceremony
Now let us imaginewe are attendinga voodoo ceremony.Here is what we
would see:
Firstwould come the salutationsand theparadeof the flags.Signsof respectare
threetimesin frontof
forexample,the'hounsis'turning
shownamongthedignitaries,
the 'houngan',and kissingthe ground,or the dignitaries
kissingtheflags.Thenwould
oftenwith"in thename
to the god beinghonoured,beginning
comethe invocations
arefollowed
of the Father,and of the Son, and of theHoly Spirit."The invocations
withwater,in frontof the sacredobjects,and
by the libationsor specialsalutations
the ritualdrawingof the 'vèvès' (symbolicsignsof the gods) on the floorof the
'peristyle'with powderor flour,accompaniedwithsacredprayersand ceremonial
ifone is calledfor.Thisfeatureof thevoodoo
Nextwouldcomethesacrifice
gestures.
riteshas so oftenbeen the victimof wrongor dishonestpresentation
that,in the
are imperative.
clarifications
name of fairness,
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46
withinthe classicaltraditionfoundin many
The voodoo sacrificefitsperfectly
to
Judeo-Christianity,offeran animalto thegodsto appeasetheir
including
religions,
an animalis sacrificed
favours.In voodoo moreover,
obtain
their
or
to
ire
onlyifand
or
and
fruits
In
cases
in
the
rituals.
whenit is specifically
vegetables,
many
prescribed
the
seem
to
be
chickens
animals
the
instead.
are
used
offered,
Among
ordinarygifts
followedby goats; a rpullmay be killedif the circumstances
requireit,
favourite,
meaningoftenif thereareenoughgueststo eat it. Petrogodsare especiallyfondof
andhavetaken
thepriestmustbe in a stateofcompletepurity,
pigs.For thesacrifice,
a
its
blessedwater.The animalalso is washedbefore immolation;
a bathin perfumed,
the
dishof sacredfoodis placedin frontof it, ifit doesn'teat, thismeansthat
god
wantsit to be replacedby anotheranimal.Aftertheanimalis ritually
killed,its body
on the floor).It is cutandcookedto thetaste
is laid on thevèvè,(symbolicdrawings
of thegodwhosefavourite
partsandpiecesaresetapartandreserved.
whenthe
The voodoo ceremony
(or party!)reachesitsparoxismaftertheofferings,
featureof
in thedanceswhicharesuchan important
audienceis invitedto participate
therituals,thatvoodoo couldbe calleda religionofdances.Thispartof theserviceis
trancestake place. And fromthereto the end,thewhole
whenmosttheomorphic
is
a
thing just big party.
8. The futureof Haitianvoodoo
it is thatmostpeoplestilldo notunderstand
howregrettable
One cannotoverstress
to
worsensthedamageattributable
Such
voodoo.
of
face
or knowthetrue
ignorance
historicothe
voodoo's
of
But
in
itself.
ofthereligion
theprimitivism
primitivism
spite
TheThirdWorldin general,
shouldnotbe disdained.
thatit represents
cultural
heritage
roleduringourWarof
itscatalizing
shouldat no timeforget
and Haitiansin particular,
since
world
of
all
indeed
thegreatest
revolutions, itsfruitwas thefreeIndependence,
BoisCaiman."
du
"Serment
domofa wholerace.Longlivethe
Some well-meaning
todaya hindpeoplehonestlybelievethatvoodoo constitutes
lack
the
traditional
that
think
rather
I
would
ofHaiti.Personally,
ranceto theprogress
the
of
survival
the
for
is
instead
of thecountry
of development
everlasting
responsible
Haiti
see
will
that
the
that
is
conviction
It
voodoo.
day
my
aspectsof
primitive
theeventualdisappearwill also signify
definitively
engagedon theroad to progress,
in
is
most
folklore
as
survival
its
while
ance of voodoo as a religion,
likely.Meanwhile,
still
it
is
or
backwardness
with
hindrances,
primitivism,
spite of its identification
a greatserviceforthementalhealthandsocialhappinessoftheunbelievcontributing
ablymiserableHaitianpeasant:its dancesand partiesgivehimjoy,hisfaithgiveshim
hope!
GÉRARD A. FERÈRE
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47
SELECTED BIBLIOGRAPHY
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sorcellerie,
Bach,Marcus,
VADOU,Religion,
magie,Paris:Hachette,
dans l'inconnu,New York: FrenchPrinting
Publishing
Corp.,
Benjamin,Rene S., Introspection
1976.
Port-au-Prince:
La Presse,1931.
Dorsainvil,
J.C.,Vodou et névrose,
Imprimerie
Une Explicationphilologiquedu vodou,Port-au-Prince:
1924.
Pierre-Noel,
Imprimerie
surles superstitions."
Port-au-Prince:
La Phalange.
Foisset,J.,"Quelquesconsidérations
générales
Feb. 25, 1942.
Lifeina HaitianValley,NewYork:A.A. Knopf,1937.
Melville,
Herkovitz,
The Varietiesof ReligiousExperience,New York: The ModernLibrary,1902.
James,William,
JamesG., The HaitianPeople,NewHeaven:Yale University
Leyburn,
Press,1945.
Mars,Louis, "La Crisede possessiondans le vadou." Paris: in La Vie Médicale.Noel, 1952.
"Une nouvelleétapedansla réflexion
surlesthéolopsies
en Haiti."Port-au-Prince:
Journal
Le Nouvelliste,
April30, 1976.
de l'Etat,1945.
Port-au-Prince:
Louis,Le Vaudouhaïtien,
Maximilien,
Imprimerie
NewYork:
Métraux,
Alfred,Voodoo in Haiti,(1972 editionof translation
by HugoCharteris),
SchockenBooks,1959.
vaudouet le vaudouhaïtien,Paris:Niclaus,1953.
Rigaud,Milo,La Tradition
Port-au-Prince:
de
Roumain,Jacques,A proposde la Campagne'antisuperstitieuse',
Imprimerie
l'Etat,1942.
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ACKNOWLEDGEMENTS
My special thanksto my friendand colleagueJackIannucd, Chairmanof the
LanguageDepartmentof St. Joseph'sCollege,forhiscarefulreadingof thispaper.His
wereusefuland deeplyappreciated.
suggestions
gratitudeto mydaughter
My affectionate
MagalUforherpatientproofreading
of
themanuscript.
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