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Voodoo (roller coaster), now known as Possessed, a ride at Dorney Park & Wildwater Kingdom, Pennsylvania, U.S. Métraux 1972, p.324; Desmangles 1990, p.476; Desmangles 1992, p.7; Hammond 2012, p.64; Derby 2015, p.396. Vodou has also been characterized as polytheistic. [77] It teaches the existence of beings called the lwa, [81] a term varyingly translated into English as "spirits", "gods", or " geniuses". [82] These lwa are also known as the mystères, anges, saints, and les invisibles, [30] and are sometimes equated with the angels of Christian cosmology. [79] Vodou teaches that there are over a thousand lwa. [83] They serve as Bondye's intermediaries, [84] and communicate with humans both by possessing them and through dreams. [85] Vodouists believe the lwa are capable of offering people help, protection, and counsel in return for ritual service. [86] Each lwa has its own personality, [30] and is associated with specific colors, [87] days of the week, [88] and objects. [30] They are however not seen as moral exemplars for practitioners to imitate. [89] The lwa can be either loyal or capricious in their dealings with their devotees; [30] they are easily offended, for instance if offered food they dislike. [90] When angered, the lwa are believed to remove their protection from their devotees, or to inflict misfortune, illness, or madness on an individual. [91]
Another belief about the dead, that of zombis, is one of the most sensationalized aspects of Haitian religion. [432] Zonbi are often regarded as the gwo bonnanj of the recently deceased that have been captured and forced to work for their master. [433] The gwo bonnanj may then be kept inside a bottle or other vessel. [434] The practice is often linked to Chanpwèl (secret societies), which are suspected of murdering the individual they wish to turn into a zonbi. [435] To achieve this, they may obtain the bones of a deceased person, especially their skull, sometimes by bribing cemetery workers; [436] the skull will often be baptised, given food, and set a particular task to specialise in, such as healing a specific malady. [29] Those intending to take a gwo bonnanj as a zonbi may have to borrow or buy them from Baron Samedi. [437] Vodou teaches that supernatural factors cause or exacerbate many problems. [400] It holds that humans can cause supernatural harm to others, either unintentionally or deliberately, [401] in the latter case exerting power over a person through possession of hair or nail clippings belonging to them. [402] Vodouists also often believe that supernatural harm can be caused by other entities. The lougawou ( werewolf) is a human, usually female, who transforms into an animals and drains blood from sleeping victims, [403] while members of the Bizango secret society are feared for their reputed ability to transform into dogs, in which form they walk the streets at night. [404]
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Michel, Claudine (1996). "Of Worlds Seen and Unseen: The Educational Character of Haitian Vodou". Comparative Education Review. 40 (3): 280–294. doi: 10.1086/447386. JSTOR 1189105. S2CID 144256087. Basquiat, Jennifer Huss (2004). "Embodied Mormonism: Performance, Vodou and the LDS Church in Haiti". Dialogue: A Journal of Mormon Thought. 37 (4): 1–34. doi: 10.2307/45227646. JSTOR 45227646. S2CID 254397178. Rey, Terry; Richman, Karen (2010). "The Somatics of Syncretism: Tying Body and Soul in Haitian Religion". Studies in Religion/Sciences Religieuses. 39 (3): 279–403. doi: 10.1177/0008429810373321. S2CID 145782975. Archived from the original on 2013-03-07 . Retrieved 2013-09-26. Christian crosses became symbols for the crossroads, which represents life-altering choices and steps in the spiritual path for followers of Voodoo. Handmade Magical Spell Powders, Blessing Powders, Dirts & Dusts – 50ml Amber Glass Bottles (Large Practitioner Size) (250)
The blight has come to light since Paul Pogba, the French World Cup winner, was accused of having spells cast on Kylian Mbappe, his international teammate, last year. Johnson, Paul Christopher (2002). Secrets, Gossip, and Gods: The Transformation of Brazilian Candomblé. Oxford and New York: Oxford University Press. ISBN 9780195150582.
Viddal, Grete (2012). "Vodú Chic: Haitian Religion and the Folkloric Imaginary in Socialist Cuba". NWIG: New West Indian Guide / Nieuwe West-Indische Gids. 86 (3/4): 205–235. doi: 10.1163/13822373-90002414. JSTOR 24713388. S2CID 145157609. Cosentino, Donald (2005). "Vodou in the Age of Mechanical Reproduction". RES: Anthropology and Aesthetics. 47 (47): 231–246. doi: 10.1086/RESv47n1ms20167667. JSTOR 20167667. S2CID 193638958. An alternative idea in Haitian lore is that it is the body that is turned into a zonbi, [438] in which case a bòkò has seized an individual's ti bonnanj and left the body as an empty vessel that can be manipulated. [439] The reality of this phenomenon is contested, [437] although the anthropologist Wade Davis argued that this was based on a real practice whereby Bizango societies used poisons to make certain individuals more pliant. [440] Haitians generally do not fear zombis, but rather fear becoming one themselves. [439] The figure of the zombi has also been interpreted as a metaphor for the enslavement central to Haitian history. [441] Festival and pilgrimage [ edit ] Vodouists washing in a river following a ceremony; photographed in Haiti in 2010
Hagedorn, Katherine J. (2001). Divine Utterances: The Performance of Afro-Cuban Santería. Washington, DC: Smithsonian Books. ISBN 978-1560989479. Handmade Magical Oils, Spell Oils & Anointing Oils - 10ml Amber Glass Bottles (Small Personal Size) (253) A symbol of the religion, [338] the drum is perhaps the most sacred item in Vodou. [339] Vodouists believe that ritual drums contain an etheric force, the nanm, [340] and a spirit called ountò. [341] Specific ceremonies accompany the construction of a drum so that it is considered suitable for ritual use. [342] In the bay manje tanbou ("feeding of the drum") ritual, offerings are given to the drum itself. [340] Reflecting its status, when Vodouists enter the peristil they customarily bow before the drums. [343] Different types of drum are used, sometimes reserved for rituals devoted to specific lwa; Petwo rites for instance involve two types of drum, whereas Rada rituals require three. [344] Ritual drummers are called tanbouryes, [345] and becoming one requires a lengthy apprenticeship. [346] The drumming style, choice of rhythm, and composition of the orchestra differs depending on which nation of lwa are being invoked. [347] The drum rhythms typically generate a kase ("break"), which the master drummer will initiate to oppose the main rhythm being played by the rest of the drummers. This is seen as having a destabilizing effect on the dancers and helping to facilitate their possession. [348] Daniel, Yvonne (2005). Dancing Wisdom: Embodied Knowledge in Haitian Vodou, Cuban Yoruba, and Bahian Candomblé. Urbana and Chicago: University of Illinois Press. ISBN 978-0252072079. In parts of Africa, people who want to become spiritual leaders in the Voodoo community can enter religious centers, which are much like convents or monasteries. In some communities, initiates symbolically die, spending three days and nights in complete seclusion before being returned to the outside world. Initiates learn the rituals, colors, foods and objects associated with different deities, as well as how to communicate with the loa. The spirits have different personalities and different requirements of their followers, much like the gods in Greek and Roman myths.
Mintz & Trouillot 1995, pp.146–147; Ramsey 2011, pp.11–12; Fernández Olmos & Paravisini-Gebert 2011, p.122; Hebblethwaite 2015, p.9. Handwerk, Brian. "Voodoo a Legitimate Religion, Anthropologist Says." National Geographic News. 10/21/2002. http://news.nationalgeographic.com/news/2002/10/ 1021_021021_taboovo
The initiation ceremony requires the preparation of pot tèts (head pots), usually white porcelain cups with a lid in which a range of items are placed, including hair, food, herbs, and oils. These are regarded as a home for the spirits. [289] After the period of seclusion in the djèvo, the new initiate is brought out and presented to the congregation; they are now referred to as ounsi lave tèt. [115] When the new initiate is presented to the rest of the community, they carry their pot tèt on their head, before placing it on the altar. [161] The final stage of the process involves the initiate being given an ason rattle. [290] The initiation process is seen to have ended when the new initiate is first possessed by a lwa. [161] Initiation is seen as creating a bond between a devotee and their tutelary lwa, [291] and the former will often take on a new name that alludes to the name of this lwa. [292] Shrines and altars [ edit ] An altar in Boston, Massachusetts established during the November festival of the Gede Although there are exceptions, most lwa names derive from the Fon and Yoruba languages. [92] New lwa are nevertheless added to the pantheon, with both talismans and certain humans thought capable of becoming lwa, [93] in the latter case through their strength of personality or power. [94] Vodouists often refer to the lwa living in the sea or in rivers, [88] or alternatively in Guinea, [95] a term encompassing a generalized understanding of Africa as the ancestral land. [96] The nanchon [ edit ] A painting of the lwa Danbala, a serpent, by Haitian artist Hector Hyppolite. Hyppolite was himself an oungan [97] Scholars like Desmangles have argued that Vodouists originally adopted the Roman Catholic saints to conceal lwa worship when the latter was illegal during the colonial period. [150] Observing Vodou in the latter part of the 20th century, Donald J. Cosentino argued that by that point, the use of Roman Catholic saints reflected the genuine devotional expression of many Vodouists. [151] The scholar Marc A. Christophe concurred, stating that most modern Vodouists genuinely see the saints and lwa as one, reflecting Vodou's "all-inclusive and harmonizing characteristics". [152] Many Vodouists possess chromolithographic prints of the saints, [151] while images of these Christian figures can also be found on temple walls, [153] and on the drapo flags used in Vodou ritual. [154] Vodouists also often adopt and reinterpret Biblical stories and theorise about the nature of Jesus of Nazareth. [155] Soul and afterlife [ edit ] A Haitian drapo banner depicting a Roman Catholic saintMétraux 1972, pp.155–156; Brown 1987, p.69; Desmangles 1992, pp.66–67; McAlister 2002, p.103; Fernández Olmos & Paravisini-Gebert 2011, p.134. The main ceremonial room in the ounfò is the peristil, [247] understood as a microcosmic representation of the cosmos. [248] In the peristil, brightly painted posts hold up the roof; [249] the central post is the poto mitan, [250] which is used as a pivot during ritual dances and the pillar through which the lwa enter the room during ceremonies. [249] It is around this central post that offerings, including both vèvè patterns and animal sacrifices, are made. [201] However, in the Haitian diaspora many Vodouists perform their rites in basements, where no poto mitan are available. [251] The peristil typically has an earthen floor, allowing libations to the lwa to drain directly into the soil; [252] where this is not possible, libations are poured into an enamel basin. [253] Some peristil include seating around the walls. [254] If you are not good at makeup, here is easy witch makeup idea. You just need basic makeup and then deepen your eye shadow. And use your eyeliner pencil to draw some symbols on your face. Pretty Witch Makeup Ideas
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