Voodoo

One of the most famous Louisianians of all time is Marie Laveau, a voodoo practitioner with an interesting background who was considered “The Queen of New Orleans” (“Marie Catherine Laveau: Voodoo Queen of New Orleans (September 10, 1801 - June 15, 1881)”). She was the most well known practitioner of Louisiana or New Orleans voodoo, which was developed by the slaves brought to the south to work on plantations (“Voodoo in New Orleans”). Additionally, it was based on the Creole language and a strong

cities tend to host unconventional ‘schools of thought’; and at the turn of the eighteenth century, two cities, New Orleans and Beijing (formerly Peking) became hubs for the supernatural. Though different in many ways, the similarities of New Orleans Voodoo and Manchu Shamanism are striking. In this essay, I will compare and contrast many aspects of the occult in each city. Specifically, how did it arrive in each city? How was it received

as well as after the fact, many people visited Haiti. Two African-American women, both anthropologists gave very similar accounts of their stay in Haiti, yet their representations were different in many ways. Zora Neale Hurston representation of voodoo, the occupation and the Elite was different than Katherine Dunham’s own. Their work even differ in their narration strategy and the way they structure their text. However, the differences in the way they both represent the working class or poor people

Voodoo as a religion There are two different types of voodoo; the religion and the evil version that Hollywood made up. Voodoo has many traditions, and is a lot like Christianity. Both believe in a higher being. The Loa is similar to Christian saints, in which they were once human beings who lived outstanding lives, and are often blessed with a responsibility or honored. Both have ceremony’s similar to communion, and believe in evil spirits or demons. “Followers of Voodoo believe

‘Voodoo encompasses an exceedingly complex religion and magic with complicated rituals and symbols that have developed thousands of years - perhaps longer than any other of today’s established faiths’ (Rigaud, 1969 :7). Karen McCarthy Brown, in her quest to understand fully the Haitian immigrant community for the Brooklyn Museum in New York, explores voodoo with the hope of unraveling its importance in every day life, as she points out, ‘Haitian Voodoo is not only one of the most misunderstood religions

this grime of wealth, slaves, snake gods, Voodoo and sex stood many African nations with their traditional religions and spirit possession. Here sexual laced ceremonies were practiced. Furthermore this influx of sexually permissive religion had its affect. “…..the barbaric rites of Voudooism originated with the Congo and Guinea Negros, were brought to San Domingo, and thence to Louisiana. In Hayti

what a “Voodoo” doll is.) Also Voodooism is not violent. Voodooism isn't the same to all Voodoos. Not all Voodoos agree on things. http://www.huffingtonpost.com/saumya-arya-haas/what-is-vodou_b_827947.html Voodooism was founded by the west tribe of Yoruba. https://sites.google.com/site/allaboutvoodoo/founder 10 things you didn’t know about Voodooism: “1. Snakes.” Damballa is the oldest serpent god. He is believed to be the one who created the world. “2. The Voodoo Pantheon.” The Voodoo Pantheon

Voodoo in Haiti A typical ceremony begins with a Roman Catholic prayer. Then three drummers begin to play syncopated rhythms. The attendees begin to dance around a tree in the center of the yard, moving faster and harder with the rising pulse of the beat. The priest draws sacred symbols in the dust with cornmeal, and rum is poured on the ground to honor the spirits. One woman falls to the ground, convulsing for a moment before she is helped back to her feet. She resumes the dance, moving differently

being out in the field. Analysis of Mama Lola Religion Karen McCarthy Brown ethnography focused on accounting stories of the local Haitian immigrant community in Brooklyn. She was especially interested in documenting the practices and rituals of voodoo priests and priestesses. Her work shows a big contrast and change to that of early ethnographic research. First, this anthropologist engaged in anthropology in an urban community. A huge contrast from anthropology in the beginning of the 1900s where

reaction to help slaves to revolt was the “religious ceremony performed at Bois Caïman by the Maroon voodoo priest Dutty Boukman, which was attended by representative slaves from several plantations” (Laguerre 1989, 1). Boukman called the help of the spirits to revolt against the white colonists. The revolution of Haiti in 1804 was a social and political uprising in the French Colony of Saint-Domingue. Voodoo rapidly became Haiti’s way out of slavery, as it helped them reunite together and gain the