The Journey of Voudou
from Haiti to New Orleans

Hunter College, BLPR 101.51, May 22, 2000

 Introduction
Voudou is a religion, which began in the 17^th century primarily practiced by enslaved African sugar-plantation workers in Haiti. Voudou is worldwide religion and involves elements of Catholicism. Catholicism provided the framework for some rituals of initiation, funeral rites and Catholic shrines of worship and amulets for luck and protection.

History
According to the Harper Collins Dictionary of Religion, Voudou is now acknowledged as the proper designation for the complex beliefs and practices among the majority of the populace of Haiti. The first Hardship of Africans was enslavement in the plantations. The second hardship was enduring the inhuman treatment by their slavers. Perhaps, religion was one of the ways of escaping even for a brief moment. The religion of Voudou was practiced simultaneously with Catholicism in secret. "The birth of Voodoo as a syncretic religion was partially the result of slaves' protest against their assimilation of the Whites' values and world." (Laguerre1989, 57)

Voudou gave the enslaved community a belief or hope that victory of their state of enslavement. Religion could conquer over the colonists and liberation gave them a possibility rather than a dream. This faith and hope reinforced their determination for action.

Voudou as a religion began as a Revolutionary movement for oppressed enslaved Africans. The struggles weren't unsuccessful because at the present time Voudou is practiced by millions all over the world North, South, Central America. Africans introduced Carribean folk patterns into lower Louisiana which caused the enslaved culture to develop a distinct new beginning for their futures.

Language was brought by French Buccaneers in the 17^th century, Indian and Spanish to form Creole to isolate others in France. Creole was taught to the enslaved Africans as another form of resistance. Although it is possible to make certain general theoretical statements about the relationship between religion and other aspects of socio-cultural organization, each historical situation is, to a certain extent, unique in it's configuration of variables.

According to one author, the Haitian religion "had three major reasons for it's political movement:

1. The plantation system, which set the pattern both of spatial and social-structural relations within the population.
2. The black demographic revolution, itself related to the particular political economy of the economy of the island.
3. The phenomenon of marronage, that is, the development by former enslaved people of separate communities outside the frame of the plantation system" (Laguerre 1989:8)

Another major contribution to history of Louisiana was the influx of 10,000 Saint-Domingue refugees between 1792-1810. Along with their arrival to New Orleans their Contributions included the sugar industry, establishments of the French Opera, Newspapers, Schools and Colleges with French culture. The refugees also contributed Creole cuisine, Creole language, okra and voodoo to their adopted homeland.

According to Desmangles:

This syncretistic nature of Voudou was disturbing to the church. Voudou assemblies were a cause for alarm among the colonists, for not only were they profane in their use of objects stolen from the church, but the planters feared that they would serve as catalysts for slave insurrections. Throughout the sixteen century, Voudou meetings had often been converted in offensive mechanisms for violent raids against the planters, some costly in human lives and materials. (Desmangles 1992:27)

The differences between the Voudou and Catholicism was the first was developing as a religion and beliefs, rituals were on the verge of learning the essentials for the formation for the religion.

Origins of Voudou
Voudou used Catholicism as the framework for Voudouism but it didn't want to be rigid in it's followers and beliefs, the rules would limit them to restraint or enslavement which was their sole purpose of the new religion. An interesting fact, some white people believed and participated in Voudou, others tried to put an end to organized Voudou practices.

"Voudou, the Dahomean word for deity or spirit, was a folk religion of the enslaved Africans who came to St. Domingue. They mixed a composite of their own  West African heritage with the weak Catholicism of their masters to form a set of beliefs and practices that we call " Voodoo". Like most of West African life, Voodoo was an amalgam of European and African experiences that resulted in a new synthesis. It is a spiritualism that guides and comforts the peasants of Haiti to this day." (Hunt 1988, 79)

A Catholic figure Moreau de Saint-Mery attested to the fact that enslaved Africans used their Catholic faith as a plot in which primitive religious practices could be performed. The moral conduct of some clergy was questionable in terms of many priests were renegades whom knew enough of rituals to collect fees for baptizing houses, boats and even blessed charms, amulets or whatever brought the Voudou followers back for service. Some priests were taken away for providing such services and for more importantly comprising their morals and values to the Catholic religion.

Politics and Vodou
The politics in Haiti began with the Haitian revolution against policies of enslavement. "Voodoo evolved as a politico-religious phenomenon and served, during the Haitian revolution, as a vechile for the expression of a separatist political ideology." (Laguerre 1989, 10). There were many important Individuals who contributed to the revolution.

In 1791, a maroon rebellion began led by a runaway enslaved male named Boukman. As an enslaved male on the plantation he made several contacts with cheifbands and influential enslaved individuals. Boukman’s approach was different in technique because he studied the colonial policy for the right moment to revolt. The rebellion began with the sacrificing of a pig, the North was attacked by participants which went into town and cities and slaughtered every white man, woman, and child.

The revolution continued on to 1797, and another important figure by the name of Toussaint Louverture at the time led the revolt. In France, Napoleon was in power and Toussaint had warned the country would be set aflame. The colony of Louisiana was sold to the United States. Toussaint's leadership was admired by many but he was returned to France and remained exile and unable to make contact with the generals and died of cold and starvation in 1803. His success in 1798 of defeating Britain but re-establishing enslavement was the only way to disassociation with St.Domingue from revolutionary Frances' trading policies. Southerner's admired his leadership skills to reinstate former enslaved Africans back to the Plantations to work as a free labor force. His ability to control the revolution was a form to restore law in the enslaved colony.

"Toussaint up as an example for freedom and slaves because he was motivated by racial hatred or by revenge when circumstances put him in control of the destiny of whites in St.Domingue: "He uniformly prevailed with his countrymen to spare the lives of their masters, and other white persons in their employ, first exhibiting an example of the most grateful and dignified sentiment, in embracing his late master." (Hunt 1988, 88) Toussaint was an honorable individual despite his class as an enslaved African he still had the regard for human life and passed on with honor and respect and accomplished success and defeats and helped to change the course of history for Americans. He will be remembered as an enslaved African who was very hardworking and faithful servant before and after the revolution.

Boukman’s first attempt of revolt was the Makandal plan but didn’t succeed of poisoning the whites. His initial plan was formatted to create panic by burning down houses in different areas where colonists resided. The panic was a diversion to remain in control. Boukman will remembered as an enslaved African male who did not only used his physical force but his intellect was element in the revolt regardless of it’s unsuccessful result.

Marie Leveau
Voudou had played a major role in the struggle for independence. An African woman of importance in the Haitian revolution for Voudou. Marie Leveau and many others. Marie Leveau was a Haitian practitioner arrived In Louisiana in 1800, in the class structure enslaved. Her life is known by oral history maintained by daughter and granddaughter both of whom also became Voudou Priestesses. " The third Marie Leveau, (granddaughter) born February 27, 1827 was the most important Voudou practitioner in North America, the "Voudou Queen "of New Orleans." (Sobel 1979, 49). All figures recognized for their admirable and memorable contributions contributed their unique individual talents to the Haitian revolution.

Reasons for the Haitian Revolution

1. The development of sugar plantations, which provoked an increase in the Black population (Blacks outnumbering Whites greatly), obviously made African Religions more significant culturally and politically.
2. The tremendous increase in the Black population caused an increase in the population of Maroon settlements. The Maroons helped caused the revolution of 1791-1803.
3. Events in France also had their after math in the colony-the French revolution did have a great bearing on the movement in Haiti. In fact, it was a critical factor in the success of the slave revolt: the events in France did not necessarily cause Boukman’s uprising but they did paralyze the colonial regime’s ability to deal with the revolt.
4. The non-hostility of Spaniards toward Haitian slaves partially explains the success of the Maroons guerilla tactics. The slaves knew they could escape to Santo Domingo at anytime without risking being sent back to Haiti.
5. Other factors-such as the alliance of Blacks and Mulattos, racial relations and class structures-also had their bearing on the Haitian revolution." (Laguerre 1989, 66-67)

The first reason was for economical purposes for the plantation. The second reason was outnumbering the colonists contributed to the revolution. The third reason Boukman developed a well calculated plan helped to approach future revolts by using intellect. The fourth reason for the revolution was that the Haitian slaves knew they had a place to retreat if they needed to as a plan for later use. The fifth reason for the revolution was class structure the enslaved were divided by skin color.

"Revolutionary leaders successfully used Voodoo to make Haiti the first black republic in the world and the second nation to achieve independence in the western hemisphere and to make the Haitian revolution the first social revolution in the third world." (Laguerre 1989, 70)

The Haitian revolution changed many factors including the situation of enslavement and introduced religion as a form of escaping their reality by escaping to better life away from their plantation slavers even for a moment.

Socio-Economic Relationships
Secret societies have been widespread in Haiti ever since the country’s independence from France in 1804. An example, "Bizango operates in the northern, western, southern and central portions of Haiti. It takes its name from one of the African tribes from the Bissagot Islands whose members were brought to colonial Haiti for plantation work." (Laguerre 1989,71) These secret societies met at night in the woods to discourage the colonists and they wouldn’t become aware that Voudou and Catholicism was being practiced at the same time.

One of the most famous dances called "Candela" colonists prohibited this dancing because they felt this behavior raised consciousness and to provoke thoughts of political revolt. Colonists believed the dancing was erotic and indecent. The secret societies had their own individual formal initiation rituals and consisted of teaching the society, tested their skills of loyalty by sharing information belonging to the group. The individual participating in the initiation ritual must not share any secrets with a group not belonging to this particular society.

However, the initiation ritual included:

The candidate must also make a speech explaining that he is ready to join the association, and that he agrees not to reveal to anyone its secrets or the names of its members. To ratify his agreement, the candidate is invited to drink some pig blood from a cup that is presented to him. This is a kind of oath that binds the individual to the group." (Laguerre1989, 75)

The Economics in Haiti played a major role in Voudou the enslaved population performed nearly all work regarding crops on the plantations. The Plantation slavers took care with great importance the importing and exporting of goods. Some statistics provided by "The Faces of the Gods" by Leslie G. Desmangles:

The Statistics demonstrate the labor force was decreasing considerably and outnumbering the White population.This was a difficult situation for the Colonists. The first element the economy is being threaten by the enslaved population the second element of importance was their lives were also at risk the number of enslaved Africans surpass the numbers of Colonists whom resided and ran the colonies.

 Another factor of weakness in the economy was disease yellow fever and malaria spread in the Island of Hispanola under Spanish rule before the revolt. So significant was the agricultural yield of the colony that, by the latter half of the eighteenth century, it was exporting 163 million pounds of sugar annually, a figure representing nearly 60 percent of the world’s sugar consumption. ( Davis 1988:18; James 1949:41;Desmangles: 20)

The social and economic status of slaves within the enslaved community and other factors related to the ecology as a whole. Christianity was brought to the island of Haiti but partially failed because many in Haiti perceive the religion as a White religion. Louisiana benefited economically from the sugar industry that was introduced to the region by white and black St.Domingans. "The Saint-Domingue sugar mills’ accounts provide evidence of the importation of lumber from the Mississippi via New Orleans, but very rarely do they specify on the type of wood. In addition, to the lumber, goods or dried provisions imported: corn, rice, peas, and beans." (Brasseaux and Conrad 1992:120-121)

American Voudou
The book, American Voudou: Journey Into A Hidden World, written by Rod Davis was my inspiration on choosing my topic, so I include a summary of it’s content. The author’s first hand accounts his journey begins in the Mississippi river and he is accompanying a soon to be priestess. The Mr. Davis’ fascination till the day of the initiation ritual is to see a ritual sacrifice live and in person. Ms. Lorita Mitchell priestess in training, does readings and assured him before he knew it the reality would arrive without warning.

Baba Tunde told me to face the altar and asked for the paper with the names-I had come up with about a dozen. As soon as I gave Tunde the paper, Baba Kunle put a small, grey-flecked rooster into my hands. I hadn’t even seen the bird. It wasn’t just the darkness. So many things were happening so fast, and much to come from nowhere. I held it carefully, trapping its wings and feet so it couldn’t get away, and continue to face the altar, silently repeating the favors I wanted from Elegba. I really did pray. Baba Kunle held the rooster away from his chest with his left hand and with his right deftly twisted the rooster’s neck. In another quick motion he pulled off its head. He dropped the head to the ground and held the body over the altar. Blood dripped across the god of the crossroads like rain on dry land. Then Kunle passed the decapitated torso over the paper with the names I’d provided. I watched blood slide across something I’d written. I felt an unwanted smile on my face, but then, I always laugh when I’m really frightened. Both Priests continued to pray." (Davis 1999,169-170)

The quote is an element of Voudou and yet I felt even more intrigued to continue reading on and learning more about a religion that really had a long journey to reaching ultimate success in the sense freedom of religion. The book goes on to New Orleans and settlement of old churches by Haitians taking to start a new life. The author even mentions "Botanicas" which many in the Caribbean recognize as a religious store where any kind of herb or religious statue or momentos can be purchased. "Botanicas" have rooms where the readings are read to the individual by Tarot cards, Crystal ball or Crystal rocks. The author’s journey is adventurous in it’s manner because he travels all southern states and some of northeast in his search for "Voodoo or Hoodoo" the way the older folks of the south named it. Villages he actually had the privilege to observe and attend as a guest.

Conclusion
In conclusion, Voudou has a history that goes back to the 17^th century and was practiced with Catholicism at the time of development. The history of Voudou as a religion was built by hardworking African enslaved men and women. The politics of Voudou was the Haitian revolution changed this whole outlook on how the world is perceived and is a continuous struggle. The socio-economics of Voudou the secret societies gave the enslaved African men and women hope for liberation. The economically speaking sugar is still a natural resource still utilized today.

Works Cited

 Brasseaux A., Carl and Glen R. Conrad "The Road to Louisiana-The Saint Domingue Refugees 1792-1809". Lafayette, Louisiana, 1992.

Davis, Rod "American Voudou Journey Into A Hidden World". University of North Texas Press, Denton, Texas, 1999.

Desmangles G., Leslie "The Faces Of The Gods-Voudou and Roman and Catholicism In Haiti". The University of North Carolina Press, Chapel Hill and London, 1992.

Hunt N., Alfred "Haiti’s Influence On Antebellum America-Slumber Volcano in the Caribbean". Louisiana State University Press, 1988.

Laguerre S., Michel "Voodoo and Politics in Haiti". St. Martin’s Press, New York, 1989.