Just like the indigenous people of North America and the Aztecs and Mayans of Mesoamerica, enslaved Africans in the Americas blended their religious ideologies with those of Christianity to develop hybrid faiths, including voodoo. Originating in the Caribbean during the sixteenth century as the slave trade brought Africans into the area to work on sugar plantations, voodoo evolved over time as it spread into other regions, resulting in a complex web of beliefs and practices which vary from society to society.[1] At its heart, though, the voodoo religion – whether practiced in Haiti or Louisiana – maintains that the divine god Bondye created the universe and, because he is too busy to deal with it, appointed loa to oversee and participate in its functions. These loa can be both benevolent and malevolent, so humans must perform ceremonies to either appease the good loa or ward off the evil loa. Due to its similarity to Catholicism’s God and saints, voodoo paired well with the religion of colonists and Africans incorporated Christian figures and symbols into the faith: the cross became associated with the crossroads between the living and dead, the trinity became a representation of the loa, the Twins, and the Dead, and the Virgin Mary and other saints served as representations of various loa.[2] Sadly, early colonizers perceived voodoo as a product of the Devil and worked to vilify its beliefs and those who practiced it, with those perceptions still maintained today. Yet, as anthropologist Wade Davis explains, voodoo during the colonial period as well as in modern society became a way for Africans to understand themselves and their role within the world: “It’s not just a body of religious ideas, but a notion of how children should be raised, a notion of what education means, an awareness of politics.”[3]
Works Referenced
Handwerk, Brian. “Voodoo a Legitimate Religion, Anthropologist Says.” National Geographic News, 21 October 2002.
Stephens, John
Richards. “True Voodoo.” Voodoo: Strange and Fascinating Tales and Lore.
Ed. John Richard Stephens. New York: Fall River Press, 2010.
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[1] Stephens, 1-5.
[2] Stephens, 1-5.
[3] Handwerk.
[1] Stephens, 1-5.
[2] Stephens, 1-5.
[3] Handwerk.