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Editor: Colin A. Palmer
Date: 2006
Encyclopedia of African-American Culture and History
Publisher: Gale
Document Type: Topic overview
Pages: 3
Content Level: (Level 4)
Lexile Measure: 1280L

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Voodoo, also spelled Vodou (following the official Haitian Creole orthography) or vodoun, refers to traditional religious practices in Haiti and in Haitian-American communities such as the sizable ones in New York City and Miami. New Orleans has the oldest Haitian immigrant community, dating from the eighteenth century. In New Orleans priests and priestesses are sometimes called "voodoos," and throughout the southern United States the term is also used as a verb, to "voodoo" someone, meaning to bewitch or punish by magical means. More frequently "voodoo," or "hoodoo"—as well as "conjure," "root-work," and "witchcraft"—is a term used to refer to a diverse collection of traditional spiritual practices among descendants of African slaves in the United States.

Haiti, a small, mountainous, and impoverished West Indian country, was a French slave colony and a majorPage 2244  |  Top of Article sugar producer during the eighteenth century. The strongest African influences on Haitian Vodou came from the Fon and Mahi peoples of old Dahomey (now the Republic of Benin); the Yoruba peoples, mostly in Nigeria; and the Kongo peoples of Angola and Zaire. The term vodun is West African, probably Ewe, in origin and came to the Western Hemisphere with Dahomean slaves. Today, "vodun" is the most common Fon term for a traditional spirit or deity.

Haitian Vodou is said to have played a key role in the only successful slave revolution in the history of transatlantic slavery, the plotters being bound to one another by a blood oath taken during a Vodou ceremony. The ceremony, conducted by the legendary priest Makandal, took place in Bois Cayman in northern Haiti. It is also claimed that word of the uprising spread via Vodou talking drums, and Vodou charms gave strength and courage to the rebels.

Haiti declared its independence in 1804, when the United States and much of Europe still held slaves. For approximately fifty years the Catholic Church refused to send priests to Haiti, and for nearly a century the struggling black republic was economically isolated from the larger world. Political concerns played a major role in shaping the negative image of Haitian Vodou in the West. Vodou has been caricatured as a religion obsessed with sex, blood, death, and evil. The reality of Haitian Vodou, a religion that blends African traditions with Catholicism, is strikingly different from the stereotypes.

Following independence, large numbers of Haitians acquired small plots of land and became subsistence farmers. This agricultural base distinguishes Vodou from other New World African religions. Central to Vodou are three loyalties: to land (even urban practitioners return to conduct ceremonies on ancestral land), to family (including the dead), and to the Vodou spirits. Most Haitians do not call their religion Vodou, a word that more precisely refers to one style of drumming and dancing. Haitians prefer a verbal form. "Li sevi lwa-yo," they say, "he (or she) serves the spirits." Most spirits have two names, a Catholic saint's name and an African name. Daily acts of devotion include lighting candles and pouring libations. Devotees wear a favored spirit's color and observe food and behavior prohibitions the spirits request. When there are special problems, they make pilgrimages to Catholic shrines and churches and undertake other trials. Most important, they stage elaborate ceremonies that include singing, drumming, dancing, and sumptuous meals, the most prestigious of which necessitate killing an animal. Possession, central in Vodou, provides direct communication with the lwa, or spirits. A devotee who becomes a "horse" of one of the spirits turns over body and voice to that lwa. The spirit can then sing and dance with the faithful, bless them, chastise them, and give advice. In Vodou persons are defined by webs of relationship with family, friends, ancestors, and spirits. The central work of Vodou ritual, whether performed in a community setting or one-on-one, is enhancing and healing relationships. Gifts of praise, food, song and dance are necessary to sustain spirits and ancestors and to enable them to reciprocate by providing wisdom and protection to the living.

The large Haitian immigrant communities that have grown up in the United States over the last forty years are thriving centers for Vodou practice. Hundreds of Vodou healers serve thousands of clients who are taxi drivers, restaurant workers, and nurse's aides. Most of the rituals performed in Haiti are now also staged, albeit in truncated form, in living rooms and basements in New York and Miami. Vodou "families" provide struggling immigrants with connections to Haitian roots and an alternative to American individualism.

Voodoo in New Orleans is more distant from its Haitian roots. Scholars believe there were three generations of women called Marie Laveau who worked as spiritual counselors in New Orleans. The first was a slave brought from Haiti to Louisiana during the time of the slave revolution. The most famous Marie Laveau, the "voodoo queen of New Orleans," born in 1827, was the granddaughter of this slave woman. The religion she practiced was a distillation of Haitian Vodou. She kept a large snake on her altar (a representative of the spirit Danbala Wedo), went into possession while dancing in Congo Square, presided over an elaborate annual ceremony on the banks of Lake Pontchartrain on St. John's Eve (June 24), and above all, worked with individual clients as a spiritual adviser, healer, and supplier of charms, or gris-gris. Contemporary New Orleans voodoo is largely limited to these last activities.

Hoodoo, or voodoo as practiced throughout the American South, is similarly limited to discrete client/practitioner interactions. This type of voodoo is not a child of Haiti but the legacy of Dahomean and Kongo persons among North American slaves. As with Haitian Vodou, engagement with hoodoo has typically worked as a supplement to Christianity, most likely because hoodoo addresses issues Christianity ignores—issues of spiritual protection, romantic love, and luck. Harry M. Hyatt (1970) said it well: "To catch a spirit or to protect your spirit against the catching or to release your caught spirit—this is the complete theory and practice of hoodoo." The spiritual powers used in voodoo or hoodoo are morally neutral (e.g., souls of persons not properly buried) andPage 2245  |  Top of Article can therefore be used constructively or destructively. Yet clear moral distinctions in how they are used are not always easy to make.

In hoodoo the illness in one person may be traced to an emotion in another, jealousy being the most destructive. In such a case, attacking the jealous person may be the only way to a cure. A related dynamic emerges in love magic, a very common type of healing that inevitably tries to control another's will. Zora Neale Hurston collected this cure for a restless husband: "Take sugar, cinnamon and mix together: Write name of a husband and wife nine times. Roll paper … and put in a bottle of holy water with sugar and honey. Lay it under the back step." There have been root doctors—conjure men and women—who have used their powers unethically and maliciously, but hoodoo's fear-provoking reputation is unmerited. Most hoodoo or voodoo is of the type described in Hurston's example.


Brown, Karen McCarthy. "The Power to Heal: Reflections on Women, Religion, and Medicine." In Shaping New Vision: Gender and Values in American Culture, edited by Clarissa W. Atkinson, Constance H. Buchanan, and Margaret R. Miles, pp. 123–141. Ann Arbor: University of Michigan Press, 1987.

Brown, Karen McCarthy. Mama Lola: A Vodou Priestess in Brooklyn. Los Angeles and Berkeley: University of California Press, 1991.

Deren, Maya. Divine Horsemen: The Voodoo Gods of Haiti. 1970. Reprint, New Paltz, N.Y.: McPherson, 1983.

Herskovits, Melville. Life in a Haitian Valley. Garden City, N.Y.: Anchor Books, 1971.

Hurston, Zora Neale. "Hoodoo in America." Journal of American Folklore 44 (1931): 316–417.

Hurston, Zora Neale. Mules and Men. New York: Harper & Row, 1970.

Hyatt, Harry Middleton. Hoodoo-Conjuration-Witchcraft-Rootwork: Beliefs Accepted by Many Negroes and White Persons, These Being Orally Recorded Among Blacks and Whites. Hannibal, Mo.: Western Publishing, 1970.

Laguerre, Michel S. American Odyssey: Haitians in New York City. Ithaca, N.Y.: Cornell University Press, 1984.

McAlister, Elizabeth A. Rara: Vodou, Power, and Performance in Haiti and Its Diaspora. Berkeley: University of California Press, 2002.

Metraux, Alfred. Voodoo in Haiti, trans. by Hugo Charteris. New York: Oxford University Press, 1972.

Updated bibliography

Source Citation

Source Citation   (MLA 8th Edition)
Brown, Karen McCarthy. "Voodoo." Encyclopedia of African-American Culture and History, edited by Colin A. Palmer, 2nd ed., vol. 5, Macmillan Reference USA, 2006, pp. 2243-2245. Gale Ebooks, https%3A%2F%2Flink.gale.com%2Fapps%2Fdoc%2FCX3444701261%2FGVRL%3Fu%3Dastevenson%26sid%3DGVRL%26xid%3Dfdc14108. Accessed 16 Oct. 2019.

Gale Document Number: GALE|CX3444701261

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  • Catholicism,
    • and voodoo,
      • 5: 2244
  • Divination and spirit possession,
    • voodoo,
      • 5: 2244
  • Haiti
  • Healing,
    • voodoo,
      • 5: 2244
  • Hoodoo,
    • 5: 2244-2245
  • Hurston, Zora Neale,
    • voodoo cures,
      • 5: 2245
  • Immigration
    • Haitian,
      • 5: 2244
  • Laveau, Marie,
  • New Orleans, Louisiana
    • voodoo,
      • 5: 2243
      • 5: 2244
  • Religious syncretism
    • voodoo,
      • 5: 2244
  • Slave insurrections
    • Haiti,
      • 5: 2244
  • Voodoo,