Academic literature on the topic 'Haitian Vodou'
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Journal articles on the topic "Haitian Vodou"
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Lily Cerat, Marie. "Vodou Is Daring to Be, to Remember, and to Exist." Caribbean Studies 52, no. 2 (2024): 137–44. https://doi.org/10.1353/crb.2024.a953896.
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Abstract: Haitian Vodou, often misunderstood and maligned in the Western world, was an essential survival and liberating tool for the enslaved African ancestors of today's Haitians. Vodou, far from being an opposing force, continues to be a structuring and healing space for the Haitian people. It is a belief system deeply intertwined with my personal experience and identity. In this autobiographical piece, I take an ethnographic approach to discuss what Vodou represented and still represents to the people and communities to which I belonged/belong. I explore the significance of Vodou, including a few practices and rituals in our Haitian life and quotidian. Résumé: Le vodou haïtien, souvent mal compris et calomnié dans le monde occidental, a été un outil de survie et de libération essentiel pour les ancêtres africains asservis des Haïtiens d'aujourd'hui. Loin d'être une force d'opposition, le vodou continue d'être un espace de structuration et de guérison pour le peuple haïtien. C'est un système de croyance profondément lié à mon expérience personnelle et à mon identité. Dans cet article autobiographique, j'adopte une approche ethnographique pour discuter de ce que le vodou a représenté et représente encore pour les personnes et les communautés auxquelles j'ai appartenu ou auxquelles j'appartiens. J'explore la signification du vodou, y compris quelques pratiques et rituels dans notre vie et notre quotidien haïtiens. Resumen: El Vodou haitiano, a menudo incomprendido y difamado en el mundo occidental, fue una herramienta esencial de supervivencia y liberación para los antepasados africanos esclavizados de los actuales haitianos. El Vodou, lejos de ser una fuerza opositora, sigue siendo un espacio de estructuración y sanación para el pueblo haitiano. Es un sistema de creencias profundamente entrelazado con mi experiencia personal y mi identidad. En este artículo autobiográfico, adopto un enfoque etnográfico para hablar de lo que el vudú representó y sigue representando para las personas y comunidades a las que pertenecí o pertenezco. Exploro el significado del Vodou, incluyendo algunas prácticas y rituales en nuestra vida haitiana y cotidiana.
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Past, Mariana. "Twin Pillars of Resistance: Vodou and Haitian Kreyòl in Michel-Rolph Trouillot’s Ti difé boulé sou istoua Ayiti [Stirring the Pot of Haitian History]." Latin American Literary Review 49, no. 97 (2021): 39–49. http://dx.doi.org/10.26824/lalr.218.
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Michel-Rolph Trouillot’s first book, Ti difé boulé sou istoua Ayiti [Stirring the Pot of Haitian History] (1977), exposes the foundational role of Haitian Vodou and the Kreyòl language in Haiti’s Revolution (1791-1804). The unprecedented victory achieved by the enslaved people in the former French colony of Saint Domingue was a useful paradigm for subsequent Latin American independence movements, starting with Simón Bolívar’s liberation of Venezuela (1811-19). This essay analyzes selected passages from Ti difé boulé that explicitly incorporate Vodou songs, prayers, and terminology to show how Trouillot provocatively deploys oral sources of historical narrative and memory. The young activist, writing in Haitian Kreyòl from New York City during the darkest days of the Duvalier régime, powerfully contests official versions of Haitian history by emphasizing the Haitian people’s agency. Vodou and Kreyòl, born out of struggle within a repressive colonial framework, are the great coherencies underlying Haitian resistance. Ti difé boulé examines neocolonial patterns of oppression emerging during the nineteenth century and critiques revolutionary icon Toussaint Louverture, revealing how Haiti’s predatory State harnessed Vodou to continue systematically subjugating the Haitian people. Trouillot’s innovative yet understudied masterpiece offers contemporary readers “new narratives” of Haiti. As twin pillars of Haitian resistance and cultural identity, Vodou and Kreyòl remain a vital and vibrant part of the American heritage. They merit more nuanced understandings within a cultural and political context where they have increasingly come under siege, inside and outside of Haiti.
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Germain, Felix. "The Earthquake, the Missionaries, and the Future of Vodou." Journal of Black Studies 42, no. 2 (2011): 247–63. http://dx.doi.org/10.1177/0021934710394443.
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Although Duvalier used Vodou to legitimize his brutal dictatorship, the religion has traditionally empowered Haitians, particularly people from the poorest segments of the population. Historically, at Bois Caïman, Vodou inspired Haitians to rebel against the French for their freedom, and more recently Vodou priests and priestesses have served as healers, counselors, and mediators between rival families. In a highly patriarchal society, Vodou empowers women by allowing them to bring female issues into the “public eye.” Yet in the past three decades Christian missionaries from various Protestant churches have been swarming to Haiti, and unlike the Haitian Catholic church, which tolerates the presence of Vodou in society, they condemn the Afro-Haitian belief system, labeling it a satanic cult. The tragic earthquake has created new opportunities for the Christian missionaries. Seeking new recruits, the missionaries blame the devastation on Vodou practitioners, who, at times, question the integrity of their belief. Moreover, the Protestants control a substantial portion of foreign aid, schools, orphanages, and medical centers, which lures Haitians away from their indigenous religion. Although the Protestants provide relief, their constant attack on Vodou reconfigures gender relations, disempowers poor women, and generates sentiment of self-hate among Haitians who are misled into believing that their faith is the source of their plight.
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Louis Jr., Bertin M. "Haiti’s Pact with the Devil?: Bwa Kayiman, Haitian Protestant Views of Vodou, and the Future of Haiti." Religions 10, no. 8 (2019): 464. http://dx.doi.org/10.3390/rel10080464.
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This essay uses ethnographic research conducted among Haitian Protestants in the Bahamas in 2005 and 2012 plus internet resources to document the belief among Haitian Protestants (Haitians who practice Protestant forms of Christianity) that Haiti supposedly made a pact with the Devil (Satan) as the result of Bwa Kayiman, a Vodou ceremony that launched the Haitian Revolution (1791–1803). Vodou is the syncretized religion indigenous to Haiti. I argue that this interpretation of Bwa Kayiman is an extension of the negative effects of the globalization of American Fundamentalist Christianity in Haiti and, by extension, peoples of African descent and the Global South.
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Mehmet, Aziz GÖKSEL. "TRACES OF VODOUIN HAITIAN FREEMASONRY." International Journal of Advanced Research and Review 7, no. 3 (2022): 15–32. https://doi.org/10.5281/zenodo.6400456.
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The inquiry in this research builds on certain insights to uncover how various institutions of Vodou practices take shape, converge, and become rearticulated in the networks of transnational linkages within and in relation to Freemasonry in Haiti. Some scholarly sources connote the issue with a close assumption examining the symbolic similarities that, European Freemasonry is readily adepted into Vodou. This article, furthermore seeks to reach a coherent whole, in the idea that, there might be a connection between Haitian naitional identity and Freemasonry, through Vodou practices. Even though significant literature, reveals the impacts of both Freemasonry and Vodou on each other in Haiti and the major claim is that Freemasonry and the principal masonic utopias, paved the way to transnationalism in Haiti; the primary objective of the study is, not to examine the theological substructure of syncretistic Haitian religions. Nor it will be the major interest to trace here, the formation of Vodou as a religion on the Hispaňola Island. Nevertheless, in order to depict a realistic historical perspective of cultural emancipation of Haiti, Vodou is steressed in corresponding aspects.
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KIM, SABINE. "Haitian Vodou and Migrating Voices." Theatre Research International 44, no. 1 (2019): 58–63. http://dx.doi.org/10.1017/s0307883318000998.
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This article looks at the relationship between Haitian vodou, sound recording, and migration. I argue that Haitian vodou has a special relationship with technologies of sound, understood in Jonathan Sterne's sense of media as embodiments of social desire. There is a parallel between vodou possession and the practice of pwen (throwing verbal insults), on the one hand, and, on the other, the tape recorder's ability to manifest a person through the sound of his or her voice, making him or her present both in Haiti for the Haitian vodou congregation and in the diasporic land, thus bridging the separation across oceans and time. This transnational character underscores how Haitian vodou, which has been much maligned and often misunderstood, is an incredibly flexible and adaptive religion, necessary as a means of cultural survival for citizens of one of most economically disadvantaged nations, harshly subject to insertion in global neo-liberal labour markets.
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Mocombe, Paul C. "Haitian/Vilokan Idealism, Lakouism, and the Vodou Ethic and the Spirit of Communism." Issues in Social Science 7, no. 1 (2019): 12. http://dx.doi.org/10.5296/iss.v7i1.14750.
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The demystification of the Vodou religion or ontology as practiced in Haiti, epistemologically reveals a form of transcendental idealism and realism, Haitian/Vilokan Idealism, which produces a hermeneutical phenomenology, materialism, and an antidialectical process to history enframed by a reciprocal justice as its normative ethics. This work posits and concludes, that Haitian ontology, Vodou/Vilokan, gave rise to its epistemology, Haitian/Vilokan Idealism, which subsequently gave rise to the Vodou Ethic and the spirit of communism and the lakou system as its form of social and system integration, respectively.
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Thylefors, Markel. "Official Vodou and Vodou Churches in Haiti." Suomen Antropologi: Journal of the Finnish Anthropological Society 33, no. 2 (2008): 27–48. http://dx.doi.org/10.30676/jfas.v33i2.116435.
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The last decades have seen some new trends within Haitian Vodou such as the first formal Vodou organizations of the eighties, the 2003 presidential decree officially recognizing Vodou as a religion, as well as attempts to ‘structure’, and ‘homogenize’ Vodou on a nationwide scale. This paper explores another, yet related, item among such transformations: namely, public discourse on, and aspirations to create, Vodou churches, marriages, baptisms, and funerals. In this article, such phenomena are foremost interpreted as attributes of the social status and legitimacy of ‘serious religion’ and as having less to do with purely spiritual, or religious, matters. The actual need for such additions—at least, in realized form—however, is less tangible among Vodou practitioners. Here it is suggested that this situation explains why so few Vodou churches are actually established, or marriages celebrated. It is also proposed that through the mere act of entering the public sphere and making their claims heard, Vodou practitioners to a large extent have already rendered the Vodou religion legitimate.
 
 Keywords: Haiti, Vodou, the official recognition of Haitian Vodou, marriages, baptisms and funerals.
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Weber, A. S. "Haitian Vodou and Ecotheology." Ecumenical Review 70, no. 4 (2018): 679–94. http://dx.doi.org/10.1111/erev.12393.
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Richman, Karen. "Peasants, Migrants and the Discovery of African Traditions: Ritual and Social Change In Lowland Haiti." Journal of Religion in Africa 37, no. 3 (2007): 371–97. http://dx.doi.org/10.1163/157006607x211978.
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AbstractObservers of Haitian popular religion have defined Vodou as the authentic African religion of Haitian peasants. In fact, Vodou's congregational forms and practices evolved in and around Port-au-Prince during the twentieth century as the local peasantry was being coerced into wage labor. This paper deals with the incorporation of these ritual innovations in a particular hamlet in Léogane. The agents of ritual diffusion appear to have been not only redundant peasants and neophyte proletarians circulating between the capital city and the nearby plain, but also ethnologists who moved between privileged sites of the Vodou laboratory. The scientific valorization of the heroic slave religion was a centerpiece of the Haitian ethnologists' counter-narrative to European cultural hegemony and North American colonialism. Though their approach to Vodou was part of counter-hegemonic, nationalist discourse, it nonetheless recapitulated a modern view of tradition-bound primitives.
Dissertations / Theses on the topic "Haitian Vodou"
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Toussaint, Norma. "Vodou, Gender, and Sustainability: Critical Factors in Haitian Development." Honors in the Major Thesis, University of Central Florida, 2006. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1014.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.<br>Bachelors<br>Arts and Sciences<br>Political Science
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Humphrey, Paul Richard. "Gods, gender and sexuality : representations of Vodou and Santería in Haitian and Cuban cultural production." Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4259/.
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This thesis analyses the manner in which gender and sexuality are explored within the context of Vodou and Santería in a number of Haitian and Cuban novels and plays. Focusing on the body as the nodal point between the physical and spiritual planes, it examines women’s negotiation of religious, social and political life in Haiti and Cuba as participants in these marginalised religious communities. The narratives these works of fiction comprise indicate the complex nature of such experiences and recognise the active participation of women in Caribbean society, challenging the way in which they have often been limited in, or omitted from, official discourse. By drawing on African-derived religious traditions in the Caribbean, these texts are inscribed within a worldview in which the physical and the spiritual, the living and the dead coexist, and one that allows divisions within and between concepts such as gender, sexuality, womanhood, space and nation to be transcended. In so doing, these authors write alternative and arguably more complete accounts of lived experience in Haiti and Cuba that serve as a source of knowledge regarding the complexities of daily life and provide a means through which the voice of the marginalised can be heard.
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Viddal, Grete Tove. "Vodú Chic: Cuba's Haitian Heritage, the Folkloric Imaginary, and the State." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11315.
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Hundreds of thousands of Haitian agricultural laborers arrived in Cuba to cut cane as the Cuban sugar industry was expanding between the 1910s and the 1930s, and many settled permanently on the island. Historically, Haitian laborers occupied the lowest strata in Cuban society. Until relatively recently, the maintenance of Haitian traditions in Cuba was associated with rural isolation and poverty. Today however, the continuation of Haitian customs is no longer associated with isolation, but exactly the opposite. Cuba's Haitian communities are increasingly linked with cultural institutes, heritage festivals, music promoters, and the tourism industry. In Cuba's socialist economy, "folklore" is a valuable resource that demonstrates the unity of a multi-racial and multi-ethnic nation and attracts tourists. Music, dance, and rituals associated with Vodú have been re-imagined for the public stage. The "folkloric imaginary" creates new careers and opportunities for people of Haitian descent in Cuba. Haitiano-cubanos themselves have found innovative ways to transform the once abject into the now exotic, and are currently gaining a public presence in Cuba through folkloric performance.<br>African and African American Studies
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Gifford, Corey. "A Model for a Haitian Comprehensive Community Mental Health Center: An Accounting." Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1438630721.
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Fenton, Louise. "Representations of Voodoo : the history and influence of Haitian Vodou within the cultural productions of Britain and America since 1850." Thesis, University of Warwick, 2009. http://wrap.warwick.ac.uk/3696/.
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This thesis is the first major investigation into the representations of Vodou within the cultural productions of Britain and America. It also opens up opportunities for further research to be undertaken in the representations of Vodou, Haiti and the culture and religions of other Caribbean countries. This thesis explores the representations of 'Voodoo,' the widely accepted and recognised term for the re-imagined religion, in Britain and America since 1850. The history of the Caribbean and Haiti is examined before considering the influence that the religion of Haitian Vodou has had on cultural production. Through a historical perspective the thesis will consider the evolution of Vodou during the horrors of slavery. The historiographic representations form the basis of the productions and are explored to contextualise Vodou in the British and American imagination. All genres of literature are examined, from the first mention of Vodou in the eighteenth century through to the present day. This is followed by an examination of the cultural reproductions of Vodou in film, animation, theatre and television to explore the diversity of the representations. The wider societal influences are considered throughout this work to contextualise the productions of 'Voodoo'. This thesis argues that the cultural reproductions of Vodou since 1850 have not changed greatly, despite various efforts to redress the misrepresentations, they remain rooted in colonialism. It will argue that many of the cultural productions are reliant on previous representations. They do not in the majority introduce authenticity, instead opting for the more sensational approach. Many of the representations will be shown to be derogatory to the religion, culture and people of Haiti and the diaspora. This is despite Vodou as a religion having survived, gained strength and continuing to thrive in the twenty-first century.
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Joseph, Jean Anel. "Missão e Igreja local: um estudo do Vodu haitiano no contexto do pluralismo religioso." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/18355.
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Previous issue date: 2015-02-25<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>The mission received from Jesus Christ (cf. Mt 29, 19-20) has been accepted by the universal church, and is effective in the activity and outreach of each particular church. Therefore, we understand that a church becomes particular when it can take local cultural elements and incorporate them in the enculturation of the Gospel in this local reality. Indeed, the mission of making Jesus Christ known to the ends of the earth experiences many challenges regarding the languages, mentalities, political environments and cultures. It is in the process the enculturation, that Jesus Christ may be incarnated in a mission to liberate and to save the humanity. However, the process of evangelization is not always free of evangelizers cultures conceptions and, almost always the native people s cultures were fought, ignored, or repressed.
This research studies the Haitian reality in the cultural shock between the process of Christian evangelization and voodoo. We try to contextualize both voices of the local church as their own writings on the international scene and also the vast theological thought of that time. We show also the work of the black leaders to insure recognition of the black culture, defending it against all prejudices, charges of fetishism, witchcraft and other issues combated the black culture where the voodoo is a form of expression. After analyzing the way the local church related to voodoo and the inspiration of the second Vatican Council, we search for pointing out possible alternatives that can lead a harmony between the two religions that are currently under the law, with the same degree of importance. We do not ignore the presence of other religions, but we place our focus on studying the pastoral elements that may make for a possible way to overcome the current challenges. This is demanded in the new plural context Haitian reality, especially since the legal recognition of Voodoo as a Religion and the arrival of new religions with the UN mission in Haiti since 2004.
The conclusion underlines the hypothesis that A return to preconciliar practices can only hinder the activity of the local church if it wants to be in tune with the universal mission of the church and especially if it intends to respond to the appeal of the Continental Magisterial, and more specifically to the Aparecida Conference that calls for a pastoral conversion as required in response to the signs of the times<br>A missão recebida de Jesus Cristo (cf. Mt 29, 19-20) é assumida pela Igreja Universal e é efetiva na atividade de cada Igreja local. No entanto, entendemos que uma Igreja se torna particular quando chega à maturidade de assumir elementos culturais locais e se empenha na inculturação do Evangelho nesta determinada realidade. Com efeito, a missão de fazer conhecer Jesus Cristo até os confins da terra enfrentou desafios de línguas, mentalidades e culturas. É a partir do processo da inculturação que podemos verdadeiramente propor um Jesus Cristo encarnado com a missão de libertar e salvar o gênero humano. Mas, nem sempre, o processo da Evangelização está livre de concepções culturais dos seus evangelizadores e, na maioria das vezes, as culturas dos povos nativos foram combatidas ou ignoradas. Esta pesquisa estuda a realidade haitiana no choque cultural entre o processo da evangelização cristã e o Vodu. Tentamos contextualizar tanto o discurso da Igreja local como os seus próprios escritos no cenário internacional e também o vasto pensamento teológico daquela época. Expomos também o trabalho dos negros pelo reconhecimento da cultura negra, defendendo-a contra todo o preconceito de cultura atrasada, de juiz de valor de fetichismo, bruxaria e tantos outros títulos que foram empenhados para combater a cultura negra onde, o Vodu, é uma forma de expressão.
Depois de analisar o modo com que a Igreja local desempenhava a sua atividade missionária em relação ao Vodu e à luz do Vaticano II, procuramos apontar possíveis saídas de posicionamentos que podem levar a uma convivência entre as duas religiões que atualmente se encontram, perante a lei, sob o mesmo grau de importância, mas teologica e soteriologicamente, procuramos afirmar a superioridade de Jesus Cristo. Nós não ignoramos a presença das outras religiões, mas nós colocamos nosso foco em estudar e apresentar elementos pastorais para uma possível superação dos desafios atuais, neste novo contexto plural que pinta a realidade haitiana, com o reconhecimento jurídico do Vodu como Religião e a chegada de novas confissões religiosas com a missão da ONU presente no Haiti desde 2004. Enfim, salientamos a hipótese de que a volta às práticas pré-conciliares só podem prejudicar a atividade da Igreja local se ela quiser estar em sintonia com a missão universal da Igreja e, principalmente, se ela pretende responder ao apelo do Magistério Continental e mais especificamente a Aparecida que clama por uma conversão pastoral como resposta adaptada aos sinais dos tempos atuais
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DIENGUELE, MATSUA GREGOIRE. "Le vodou en haiti : l'homme et les loa." Montpellier 3, 1992. http://www.theses.fr/1992MON30020.
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En choisissant ce sujet, je voulais comprendre: la valeur que les femmes, les hommes, les adultes, les enfants, qui pratiquent le vodou, attribuent aux loa; la projection de leurs croyances dans la vie quotidienne afin de degager le statut reel de cette religion dans la societe haitienne. Le vodouisant participe a un double reseau relationnel. A travers le reseau collectif, il integre les cadres sociaux qui lui transmettent, grace a la relation osmotique entre la famille et la societe vodou, la connaissance necessaire pour se realiser comme une "personne adulte". Le reseau interpersonnel lui permet de parfaire sa formation, de vivre des epreuves rituelles, de partager avec d'autres, de multiples experiences dans lesquelles les mythes et les rites orientent leur vie sociale, pour devenir une individualite collective, un adulte effectif. En haiti, donc, meme au niveau individuel, le vodou est une religion d'integration sociale, un mouvement d'identification culturelle, un cadre d'epanouissement personnel. En tant que vestige historique, il s'identifie a la tradition qui impregne l'etre humain et sert de reference aux activites dites fondamentales dans ce contexte<br>By choosing this subject, i wanted to understand : the value which men and women, adults and children, who practise voodo, attribute to the loa; the projection of their beliefs into everyday life in order to ascertain the true status of this religion in haitian society. A voodoo adept belongs to a double relational network. Through the collective network, he identifies with the social framework which transmits to him, as a result of the osmotic relationship between family life and the voodoo society, the necessary knowledge for him to develop into an "adult person". The interpersonal network of relations will enable him to perfect his education, to experience ritual tests, to share with others innumerable experiences in which the myths and rites guide their social life, in order to become a collective individuality, an effective adult. In haiti therefore, even on an individual level, voodo is a religion of social integration, a movement of cultural identification and a framework for personal development. Taken as a historical vestige,it may be identified with the tradition which penetrates the human being and serves as a reference in activities said to be fundamental in this context
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Pierre, Jean Gardy Jean. "Haiti, uma república do Vodu?: uma análise do lugar do Vodu na sociedade haitiana à luz da Constituição de 1987 e do Decreto de 2003." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/2107.
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Previous issue date: 2009-06-17<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>The Constitution of 1987 proclaims religious liberty in Haiti and acknowledges
Voodoo as a religion. However, Voodoo s legal status was changed only with a decree
by President Jean-Bertrand Aristide in April 4th, 2003, which recognized Voodoo as
cultural heritage of the Haitian nation
This work presents a vision of Haitian Voodoo in the light of these two recent
accomplishments of the Haitian people. What has changed since then and which
perspectives are now available to the pioneer state in the American fights for
independence and for the abolishment of slavery?
In order to answer to those questions and the others, we have proposed this
reserearch, having organized our work in three chapters. The first one describes the
history of Haiti, from the time the country was inhabited by the Taïno Amerindians to
the Spanish and French colonization periods and other more relevant events. Then we
proceed to describing Voodoo, bearing in mind its origin and historical and sociological
evolution.
In the second chapter, we reflect on the relation between State, the Catholic Church
and Voodoo after Independence. The relation with Voodoo was always tense and
controversial, varying from unconditional acceptance to orderly repulse and from
tolerance to intransigence. In 1860, the Catholic Church signed a concordat with the
Haitian State and, thereafter, organised several campaigns against Voodoo.
In the third chapter, we reflect on the rehabilitation of Voodoo by a sector of the
country s intellectual elite, with a highlighted contribution of the Indigenist School
during American occupation. The main representatives of that movement were Jean
Price-Mars, physician and anthropologist, and Jacques Roumain, a novel writer and
François Duvalier. They contributed to the renaissance of Voodoo as a religion, with
numerous publications and pieces of research. With II Vatican Council, however, The
Catholic Church has become more understanding and tolerant regarding Voodoo, to a
point in which it has come to try to understand the latter from within.
The revaluation of Voodoo helped it to leave clandestineness and helped Haitians to
reencounter the values which united them in the past and which can unite them again
around a project of national reconstruction<br>A Constituição de 1987 proclama a liberdade religiosa no Haiti e reconhece o Vodu
como religião. No entanto, o estatuto jurídico do Vodu só muda com a publicação do
decreto de 4 de abril de 2003 pelo presidente Jean-Bertrand Aristide, que o reconhece
juridicamente e como patrimônio cultural da nação haitiana.
Este trabalho apresenta uma visão sobre o Vodu haitiano à luz dessas duas recentes
conquistas do povo haitiano. O que mudou desde então e quais perspectivas se abrem a
esse Estado pioneiro nas lutas americanas pela Independência e pela abolição do sistema
escravista?
Para responder a essas indagações e outras, propusemos esta pesquisa organizando o
trabalho em três capítulos: O primeiro traça a história do Haiti, desde o período em que
era habitado pelos povos Tainos, passando pela colonização espanhola e francesa, pela
independência e por outros acontecimentos mais importantes, para depois definir o
Vodu levando em conta sua origem e sua evolução histórica e sociológica.
No segundo capítulo, refletimos sobre a relação entre a Igreja Católica, o Estado e o
Vodu após a Independência. A relação com o Vodu foi sempre tensa e polêmica,
variando da acolhida incondicional ao repulso sistemático, ou ainda da tolerância à
intransigência. Em 1860, a Igreja Católica assinou uma Concordata com o Estado e após
a Concordata, organizou várias campanhas contra o Vodu.
No terceiro capítulo, refletiremos sobre a reabilitação do Vodu por um setor da elite
intelectual do país, especialmente por meio da Escola Indigenista, durante a ocupação
americana. Os principais representantes deste movimento foram Jean Price-Mars,
médico e antropólogo, o romancista Jacques Roumain,e François Duvalier que através
de numerosas pesquisas e publicações ajudaram no renascimento do Vodu como
religião. Com o Concílio Vaticano II, a Igreja Católica mostrou-se mais compreensiva e
tolerante frente ao Vodu, a ponto de procurar compreendê-lo a partir de dentro.
A revalorização do Vodu o ajudou a sair da clandestinidade e ajudou também os
haitianos a reencontrarem os valores que os uniram no passado e que os podem unir
outra vez em torno de um projeto de reconstrução nacional
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Edman, Olof. "Vodoun reser sig : En uppsats om Haitis Revolution och Vodouns inblandning." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-11854.
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En uppsats om vodouns inblandning under slavupproret i kolonin Saint-Domingue under slutet av 1700-talet till början av 1800-talet. Uppsatsen försöker bevisa vodouns påverkan på ett lyckat slavuppror där andra slavuppror misslyckats.
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Dennis, Dorcas. "Houngas and Mambos of the Diaspora: The Role of Vodou Ritual Specialists in Group Re-integration, Identity Creation and the Production of Health among Haitians in Little Haiti." FIU Digital Commons, 2012. http://digitalcommons.fiu.edu/etd/589.
Full textAbstract:
This study argues that as far as Haitian immigrants in Miami are concerned, issues of identity and health are interconnected. This stems from a Haitian understanding that sees health as the totality of wellbeing—material and spiritual. These two concerns merged in the creation of Halouba Hounfo, a ritual space in Little Haiti, where Haitian immigrants meet to produce and perform identity through Vodou ritual practices and meet their health needs at the same time.
Using ethnography, the study traces the origins of Halouba, identifies the actors involved in its creation and the ritual practices performed there. It also analyzes how the rituals facilitate the integration of the group and produce health for them at the same time. As Haitians migrate to America, Vodou is becoming more relevant in their lives, even for American born Haitians because of the pressing need to respond to questions of identity and health.
Books on the topic "Haitian Vodou"
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1941-, Cosentino Donald, and University of California, Los Angeles. Fowler Museum of Cultural History., eds. Sacred arts of Haitian vodou. UCLA Fowler Museum of Cultural History, 1995.
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Tann, Mambo Chita. Haitian vodou: An introduction to Haiti's indigenous spiritual traditions. Llewellyn Publications, 2012.
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Michel, Claudine, and Patrick Bellegarde-Smith. Vodou in Haitian Life and Culture. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780312376208.
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Joanne, Bartley, ed. Vodou songs in Haitian Creole and English. Temple University Press, 2012.
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Largey, Michael D. Vodou nation: Haitian art music and cultural nationalism. University of Chicago Press, 2006.
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Claudine, Michel, and Bellegarde-Smith Patrick, eds. Vodou in Haitian life and culture: Invisible powers. Palgrave Macmillan, 2006.
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1948-, Gautier Maryse, and Momplaisir Michel-Ange, eds. Les esprits du vodou haïtien. Educa Vision, 2011.
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England), Nottingham Contemporary (Nottingham, ed. Kafou: Haiti, art and vodou. Nottingham Contemporary, 2012.
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Francisque, James. Nan wout pou yon filozofi ayisyen: Filozofi somatik-korenanm. Edisyon Freda, 2021.
Find full textBook chapters on the topic "Haitian Vodou"
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Coates, Carrol F. "Vodou in Haitian Literature." In Vodou in Haitian Life and Culture. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780312376208_11.
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McAlister, Elizabeth. "Sacred waters of Haitian Vodou." In Sacred Waters. Routledge, 2020. http://dx.doi.org/10.4324/9781003010142-32.
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Ruickbie, Leo. "Haitian Vodou: Beliefs, Practices, and Zombies." In The Palgrave Handbook of the Zombie. Springer Nature Switzerland, 2025. https://doi.org/10.1007/978-3-031-24734-7_92-1.
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Brown, Karen McCarthy. "Afro-Caribbean Spirituality: A Haitian Case Study." In Vodou in Haitian Life and Culture. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780312376208_1.
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Benson, LeGrace. "How Houngans Use the Light from Distant Stars." In Vodou in Haitian Life and Culture. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780312376208_10.
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Cosentino, Donald J. "It’s All for You, Sen Jak!" In Vodou in Haitian Life and Culture. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780312376208_12.
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Michel, Claudine. "Vodou in Haiti: Way of Life and Mode of Survival." In Vodou in Haitian Life and Culture. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780312376208_2.
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Desmangles, Leslie Gerald. "African Interpretations of the Christian Cross in Vodou." In Vodou in Haitian Life and Culture. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780312376208_3.
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Fleurant, Gerdès. "The Song of Freedom: Vodou, Conscientization, and Popular Culture in Haiti." In Vodou in Haitian Life and Culture. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780312376208_4.
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Wexler, Anna. "Yon Moso Twal Nan Bwa (A Piece of Cloth on Wood): The Drapo Vodou in Myths of Origin." In Vodou in Haitian Life and Culture. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780312376208_5.
Full textReports on the topic "Haitian Vodou"
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Vive Haïti!: Contemporary Art of the Haitian Diaspora. Inter-American Development Bank, 2004. http://dx.doi.org/10.18235/0005959.
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The IDB Cultural Center paid tribute to the Haitian people and the country's bicentennial with this exhibition of 11 outstanding contemporary Haitian artists. The show focused primarily on the work of artists belonging to recent generations who live abroad. They have synthesized inherited traditions, such as Vodoo, while living the present with uncertainty and seeing the future as elusive. The exhibit includes the work of a few artists who, although living in Haiti, depend on outside sources such as commercial galleries and collectors interested in Haitian art for professional recognition and their economic livelihood.