Relevant bibliographies by topics / Haitian Voodoo

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Haitian Voodoo'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Haitian Voodoo"

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McGee, Adam M. "Haitian Vodou and Voodoo: Imagined Religion and Popular Culture." Studies in Religion/Sciences Religieuses 41, no. 2 (April 25, 2012): 231–56. http://dx.doi.org/10.1177/0008429812441311.

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Vodou is frequently invoked as a cause of Haiti’s continued impoverishment. While scholarly arguments have been advanced for why this is untrue, Vodou is persistently plagued by a poor reputation. This is buttressed, in part, by the frequent appearance in popular culture of the imagined religion of “voodoo.” Vodou and voodoo have entwined destinies, and Vodou will continue to suffer from ill repute as long as voodoo remains an outlet for the expression of racist anxieties. The enduring appeal of voodoo is analyzed through its uses in touristic culture, film, television, and literature. Particular attention is given to the genre of horror movies, in which voodoo’s connections with violence against whites and hypersexuality are exploited to produce both terror and arousal. Le Vodou est souvent invoqué comme une cause de la misère persistante d’Haïti. Bien que les arguments académiques ont été avancés pour prouver le contraire, le Vodou en générale est toujours mal compris et souvent décrié. Les idées erronées du Vodou sont étayées, en partie, par l’utilisation fréquente dans la culture populaire de la religion imaginaire du « voodoo ». Le Vodou et le voodoo possèdent des destins enlacés, et le Vodou continuera à souffrir d’une mauvaise réputation aussi longtemps que le voodoo reste un instrument pour l’expression des anxiétés racistes. L’attrait durable du voodoo est analysé ici à travers ses usages dans la culture touristique, le cinéma, la télévision, et la littérature. Une attention particulière est donnée au genre des films d’horreur, dans lequel les connexions du voodoo avec la violence contre les blancs et l’hypersexualité sont exploitées pour produire, en même temps, la terreur et l’excitation sexuelle.
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Mollona, Massimiliano. "Seeing the Invisible: Maya Deren's Experiments in Cinematic Trance." October 149 (July 2014): 159–80. http://dx.doi.org/10.1162/octo_a_00188.

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In July 1791, the story goes, a small voodoo gathering in Santo Domingo sparked the Haitian Revolution, the first black anti-colonial revolution in history. The glorious history of the “Republic of the black Jacobins” was often celebrated by Surrealist artists in New York and Paris in their exposé of the decadent state of colonial powers in the aftermath of the Second World War. For instance, Haiti is central to André Breton's anti-colonial manifesto, Aimé Cesaire's idea of negritude, Rudy Burckhardt's lyric film symphonies, and Zora Neale Hurston's novels on creole culture. In New York, negritude did not have quite the same revolutionary appeal as in Paris, where Josephine Baker was hailed as a Surrealist goddess of “natural” beauty and power. But the electric Haitian voodoo performances of dancer and choreographer Katherine Dunham attracted a diverse community of African-American artists, émigrés, intellectuals, and communist sympathizers in the off-limits clubs, cafés, and private parties in Harlem. In its uncontainable, carnivalesque power, open forms, and sexual energy, Haitian voodoo captured an attraction to the “primitive” that affected American intellectuals and popular culture alike. Before becoming a Hollywood star, Dunham, of mixed West African and Native American roots, traveled to Haiti to study voodoo rituals for an anthropology degree at the University of Chicago. Fusing American dance, European ballet, and voodoo movements, she became a symbol of the black diaspora. In a recent film interview, Dunham recalls how her young assistant (or “girl Friday,” in the parlance of the time) Maya Deren was fascinated by Haitian dance and would use it to steal the show in rehearsals, public performances, and glitzy parties. The daughter of Russian Jewish émigrés and Trotskyite activists, Deren was struck by the power of this syncretic dance, which blended different cultural backgrounds and formed political consciousnesses while always providing entertainment and energizing dinner parties and giving voice to invisible deities. In her experimental filmmaking, Deren infused this magnetic power of dance into cinema.
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Ribeiro, Ana Cláudia Romano, and Laíza Dos Santos Albaram. "Lendo os parágrafos iniciais do conto Dayiva, da escritora haitiana Évelyne Trouillot / Reading the First Paragraphs of the Short Story Dayiva, by Haitian Writer Évelyne Trouillot." Caligrama: Revista de Estudos Românicos 25, no. 3 (December 18, 2020): 163. http://dx.doi.org/10.17851/2238-3824.25.3.163-181.

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Resumo: Este trabalho refaz o percurso de parte de uma pesquisa de iniciação científica centrada no estudo do conto Dayiva, de Évelyne Trouillot (escritora haitiana de expressão francesa), publicado no livro Parlez-moi d’amour (2002). Na primeira parte, apresentamos o contexto histórico, político e cultural haitiano a partir de Laguerre (1989) e Figueiredo (2006); Trouillot (1990) guiou nossa compreensão do contexto histórico específico em que o conto está inserido – a ditatura de Papa Doc – e de particularidades lexicais, como os termos noir e mulâtre; aproximamo-nos do problema religioso graças a Desmangles (1992) e os trabalhos de Dash (1981), Césaire (1978) e Corcoran (2007) permitiram-nos melhor situar as questões literárias do ambiente haitiano; por fim, com Ferreira (2006), investigamos o conceito de négritude. Todo este aparato crítico-teórico nos ajudou a ler melhor o conto, propiciando uma aproximação da multiplicidade de suas referências. Na segunda parte deste artigo, apresentamos a autora e lemos os primeiros parágrafos do conto, mostrando, em uma análise narratológica e temática, como alguns aspectos culturais, históricos e geográficos do Haiti ganham forma literária, com particular atenção aos aspectos linguísticos, políticos, religiosos e naturais, mais especificamente, ao crioulo haitiano, ao regime ditatorial, ao vodu e à presença do mar.Palavras-chave: Évelyne Trouillot; Dayiva; literatura de expressão francesa; literatura haitiana.Abstract: This paper retraces part of a scientific initiation research centered on the study of the short story Dayiva, by Évelyne Trouillot (a French-speaking Haitian writer), published in the book Parlez-moi d’amour (2002). In the first part, we present the Haitian historical, political and cultural context from Laguerre (1989) and Figueiredo (2006); Trouillot (1990) guided our understanding of the specific historical context in which the story is inserted – the dictatorship of Papa Doc – and of lexical particularities such as the terms noir and mulâtre; we approached the religious problem thanks to Desmangles (1992) and the works of Dash (1981), Césaire (1978) and Corcoran (2007) allowed us to better situate the literary questions of the Haitian environment; finally, with Ferreira (2006) we investigated the concept of négritude. All this critical-theoretical apparatus helped us to better read the tale, providing an approach to the multiplicity of its references. In the second part of this article, we present the author and read the first paragraphs of the story, showing, in a narratological and thematic analysis, how some cultural, historical and geographic aspects of Haiti take literary form, with particular attention to the linguistic, political, religious and natural aspects, more specifically, the Haitian Creole, the dictatorial regime, voodoo and the presence of the sea.Keywords: Évelyne Trouillot; Dayiva; Francophone literature; Haitian literature.
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Zúñiga Carrasco, Iván Renato. "Voodoo: a comprehensive view of the Haitian spirituality." Memorias, no. 26 (January 1, 2015): 152–76. http://dx.doi.org/10.14482/memor.26.7207.

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Kolankiewicz, Leszek. "Grotowski in a Maze of Haitian Narration." TDR/The Drama Review 56, no. 3 (September 2012): 131–40. http://dx.doi.org/10.1162/dram_a_00192.

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Jerzy Grotowski was not a Hasid; he was not even a Jew. And yet he became a Hasid on Polish soil when he helped his non-Jewish collaborators in the Theatre of Sources Project to seek the Shekhinah (the presence of the divine) just as the Hasidim did. They were accompanied in this task by Amon Frémon, a Voodoo priest brought to Poland as part of a group of 13 Haitians by un gran blan, a Pole who had come to Haiti looking for descendants of his ancestors.
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Reuber, Alexandra. "Voodoo Dolls, Charms, And Spells In The Classroom: Teaching, Screening, And Deconstructing The Misrepresentation Of The African Religion." Contemporary Issues in Education Research (CIER) 4, no. 8 (August 15, 2011): 7. http://dx.doi.org/10.19030/cier.v4i8.5611.

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New Orleans voodoo, also called crole voodoo, is an amalgamation of an honoring of the spirits of the dead, a respect for the elderly and the spiritual life, African knowledge of herbs and charms, and European elements of Catholicism. It is a religion of ancestor worship that is unknown to us, and that we are not necessarily exposed to or included in. As such, it is something foreign to our own belief system. Being ignorant about what the religion entails, people in general stigmatize it as something not worthy to discuss, nor to practice. Unfortunately, popular novels like Voodoo Season (2006) and Voodoo Dreams (1995) by Jowell Parker Rhodes, and especially Hollywoods production of horror movies such as White Zombie (1932), I Walked with a Zombie (1943), The Serpent and the Rainbow (1987), Voodoo Dawn (1998) or Hoodoo for Voodoo (2006), do not provide the public with a truthful background of the African, Haitian, or New Orleanean voodoo tradition. All too often these fictional sources fuel the already existing misrepresentations of the religion and represent it as something shadowy, highly secretive, and fearful. This differentiated introduction to New Orleans voodoo via Iain Softleys film The Skeleton Key (2004) exposes students to the major characteristics of the religion, makes them aware of popular cultures falsified voodoo construct, and teaches them how to deconstruct it. This interactive approach is student centered, appeals to their individual intelligences and learning styles, promotes critical thinking, and trains analytical skills.
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Fandrich, Ina J. "Yorùbá Influences on Haitian Vodou and New Orleans Voodoo." Journal of Black Studies 37, no. 5 (March 9, 2007): 775–91. http://dx.doi.org/10.1177/0021934705280410.

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Gustafson, Marilyne B. "Western Voodoo: Providing Mental Health Care to Haitian Refugees." Journal of Psychosocial Nursing and Mental Health Services 27, no. 12 (December 1989): 22–25. http://dx.doi.org/10.3928/0279-3695-19891201-07.

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Kain, Geoffrey. "Spirit Confronts the Four-Headed Monster: Jean-Bertrand Aristide’s Mistik–Infused Flood-Rise in Duvalierist Haiti." Humanities 9, no. 4 (December 15, 2020): 144. http://dx.doi.org/10.3390/h9040144.

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To explore Jean-Bertrand Aristide’s rise from obscure rural Haiti to become the nation’s first democratically elected president—by a landslide—is to enter into a world and a swirl of events that reads like surreal fiction or magical realism. As a Catholic priest (Salesian order), Aristide was fueled by the religio-socialist principles of liberation theology, which emerged as a significant force in Latin America primarily in the 1970s and 1980s, forcefully and vocally advocating for the masses of Haitian poor mired in deeply-entrenched disenfranchisement and exploitation. As a charismatic spokesperson for the popular democratic movement in Haiti during an era of entrenched dictatorship and repressive violence, Aristide boldly confronted the “four-headed monster” of the Haitian power structure—the army, the church hierarchy, the tontons macoutes, and the wealthy elite. His seemingly impossible escape from multiple assassination attempts, together with the power of his colorful rhetoric and his close association with urban slum dwellers and rural peasants, led to a rising “flood” (or lavalas) that invested him with an aura of Spirit, or mistik, that in either/both the Haitian-embraced tradition of Christianity or vodoun (voodoo) served to energize and greatly reassure an intense mass movement arrayed against seemingly impossible odds. This article focuses on the rise of Aristide as the embodiment and voice of Spirit among the people and does not extend into his tumultuous secular years in and out of the presidency, having been twice the victim of coups (1991 and 2004); instead it focuses primarily on the years 1985–1990 and does not enter into an assessment of Aristide as president. Aristide’s own vivid narratives of this time, segments of his sermons, and later, passages of his poetry serve to bolster the literary quality or interpretation of this brief but vividly colorful historic epoch in the Haitian experience.
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Augias, Anaïs, Nadia Benmoussa, Sophie Jacqueline, Julie Nogel Jaeger, Anne-Laure Muller, and Philippe Charlier. "Haitian voodoo dolls revealed by X-ray: From radiology to medical anthropology." Journal of Forensic Radiology and Imaging 3, no. 4 (December 2015): 221–25. http://dx.doi.org/10.1016/j.jofri.2015.11.001.

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Dissertations / Theses on the topic "Haitian Voodoo"

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Paul, Vilmer. "Measuring Christian-voodoo syncretism in some Haitian Christian churches in the north of Haiti." Thesis, Nyack College, Alliance Theological Seminary, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10161698.

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This study created a method for measuring the presence of Christian-voodoo syncretism in three Protestant denominations in the north of Haiti. Estimates of voodoo practice among Christians have ranged from 50% to 75%, a;though it is unclear how these percentages were derived. The researcher created a Voodoo-Protestant Scale (VPS), which tests for the presence of fourteen Christian-voodoo syncretistic practices and fifteen Christian-voodoo syncretistic beliefs. The VPS was written and administered in Creole, but the study contains an English translation. A scoring system for the VPS is also explained in Chapter Three, in which four points are counted for "strongly agree" and two points are counted for "agree" responses to syncretistic practice questions (PQs), and two points are counted for "strongly agree" responses and one point is counted for "agree" responses to syncretistic belief questions (BQs). Zero points were counted for "neutral," "disagree" or "strongly disagree." The VPS therefore had scores that ranged from zero to 88. The VPS allowed the researcher to make determinations about the extent of syncretism within the population (the percentage of the participants) as well as the depth of syncretism for each participant (the VPS score itself). The VPS was administered to 218 individuals who attended churches in the Church of God, Baptist, and Evangelical denominations in four urban areas (Milot, Plaine du Nord, Cap-Haitian Petite-Anse and Vaudreuil) and in three rural areas (Grand Bassin, La Jeune, and Maliarette). First, with respect to extent, the researcher discovered that 212 of 218 participants evidenced some syncretism of some kind (97%)—only 6 of 218 showed no trace of Christian-voodoo syncretism. Second, with respect to depth, the researcher discovered that 84 of 218 (39%) evidenced low syncretism (VPS scores from 1-14), 94 of 218 (43%) evidenced intermediate-level syncretism (VPS scores from 15–30), 25 of 218 (11%) evidenced high syncretism (VPS scores from 31–48), and 9 of 218 (4%) evidenced super-high levels (VPS scores from 50–88). Thus, these results offer a more nuanced picture of Christian-voodoo syncretism in Haiti. The study concludes with recommendations for church leaders.

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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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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
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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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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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
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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Télusma, Henri Claude. "Une analyse théologique de la coexistence christianisme/vaudou en Haïti : ouverture pour un dialogue interreligieux." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK009/document.

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Toute coexistence religieuse peut être facteur de conflits religieux ou symbole de respect de liberté, de tolérance ou de vivre ensemble, dépendamment de la façon dont elle est comprise, ou de la nature des religions coexistantes. Même quand chaque religion partage une vision du monde différente par rapport aux autres, on constate que la coexistence entre religions révélées (christianisme, islam, judaïsme – et bouddhisme dans certains cas) est plus facile, car ces religions partagent d’une façon ou d’une autre certaines valeurs communes. Par contre, il est très difficile de concevoir une logique de dialogue entre des religions dites « révélées » et des religions traditionnelles. Pourtant, la rencontre du christianisme avec des cultures religieuses traditionnelles africaines montre que malgré les difficultés, il y a possibilité d’avoir des échanges fructueux aussi avec les religions traditionnelles. Dans le contexte haïtien, la rencontre du christianisme avec le vaudou ne laisse pas toujours la possibilité aux observateurs d’entrevoir que la religion est signe de paix et de cohésion sociale. Étant donné que leur antagonisme se caractérise souvent par des facteurs comme l’intolérance, l’irrespect de la liberté de l’autre, etc., le problème est surtout dans la gestion des rapports religieux. Néanmoins, dans certains cas où les intérêts religieux sont traités en second plan, il y a lieu de constater que le tableau de la coexistence religieux haïtien est riche en symbole de paix et de compréhension mutuelle. Donc, ce travail de recherche cherche à comprendre la conception que le christianisme se fait du vaudou et vice versa, dans le but de voir avec exactitude les facteurs de divergences acceptables (et non acceptables) et ceux qui pourraient être à la base d’un éventuel dialogue interreligieux entre christianisme et vaudou dans le contexte haïtien. Pour améliorer les rapports entre adeptes du vaudou et chrétiens en Haïti, ce travail propose des méthodes pouvant aboutir à un vivre ensemble religieux pacifié, plus tolérant et d’une connaissance réciproque et intelligente de l’autre. Le but du dialogue présenté n’est pas que le christianisme et le vaudou travaillent ensemble à tous les points de vue, ni même qu’ils s’acceptent complètement, il s’agit plutôt d’une proposition d’une vie commune dans la paix, sans calomnies et stéréotypes réciproques
Any religious coexistence can be a factor of religious conflict or symbol of respect for freedom, tolerance or live together, depending on the way in which it is included, or the nature of the religions in coexistence. Even when each religion shares a vision of the world different compared to the other, it is found that the coexistence between religions (Christianity, Islam and Judaism - and Buddhism in some cases) is more effective, because these religions share in one way or another some common values. On the other hand, it is constantly difficult to conceive of a pluralistic approach in a logic of dialogue between revealed religions and traditional religions. Yet, the meeting of Christianity with traditional African religious cultures shows that despite the difficulties, there is a possibility to have fruitful exchanges also with the traditional religions. In the context of Haiti, the meeting of Christianity with the voodoo does not leave always the possibility for observers to foresee that the religion is a sign of peace and social cohesion. Given that their antagonism is often characterized by factors such as intolerance, the disrespect of the freedom of the other, etc., the problem is especially in the management of religious relationships. Nevertheless, in some cases where the religious interests are treated in the second plan, it has to be noted that the coexistence of these religions in Haiti can be rich in symbol of peace and mutual understanding. Therefore, this research work seeks to understand the design of Christianity from the perspective of voodoo and vice versa, in the aim to see with accuracy the factors of acceptable (and inacceptable) differences and those that could be the basis of a possible interreligious Dialogue between Christianity and Voodoo in the Haitian context.To improve the relationship between the followers of the voodoo and Christians in Haiti, this work finally proposes some methods that can lead to a peaceful religious coexistence, toward more tolerant and a reciprocal knowledge and intelligent approach to the other. The goal of the dialogue presented in this dissertation is neither that Christianity and the Voodoo should work together in all points of view, nor even that they completely recognize mutually their belief, it is rather a proposal for a common life in peace, without slander and reciprocal stereotypes
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Sager, Rebecca Darlene. "Musical meaning of Haitian vodou singing an ethnography of musical and ritual discourse at a Lakou Ginen in northern Haiti /." 2002. http://wwwlib.umi.com/cr/utexas/fullcit?p3110685.

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Books on the topic "Haitian Voodoo"

1

Polk, Patrick Arthur. Haitian Vodou flags. Jackson: University Press of Mississippi, 1997.

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Haitin taide ja voodoo: Retretti 4.6.-30.8.1998 = Haitian art and vo[o]doo. Punkaharju, Finland: Retretti, 1998.

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Fleurant, Gerdès. Dancing spirits: Rhythms and rituals of Haitian Vodun, the Rada rite. Westport, Conn: Greenwood Press, 1996.

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Joanne, Bartley, ed. Vodou songs in Haitian Creole and English. Philadelphia: Temple University Press, 2012.

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Vodou nation: Haitian art music and cultural nationalism. Chicago: University of Chicago Press, 2006.

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Dancing wisdom: Embodied knowledge in Haitian Vodou, Cuban Yoruba, and Bahian Candomblé. Urbana: University of Illinois Press, 2005.

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Métraux, Alfred, and Alfred Métraux. Voodoo in Haiti. New York: Schocken Books, 1989.

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Laguerre, Michel S. Voodoo and politics in Haiti. Basingstoke: Macmillan, 1989.

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Voodoo and politics in Haiti. New York: St. Martin's Press, 1989.

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Laguerre, Michel S. Voodoo and Politics in Haiti. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19920-4.

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Book chapters on the topic "Haitian Voodoo"

1

Laguerre, Michel S. "Marronage and Voodoo." In Voodoo and Politics in Haiti, 39–55. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19920-4_4.

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Laguerre, Michel S. "Revolutionary Voodoo Leaders." In Voodoo and Politics in Haiti, 56–70. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19920-4_5.

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Laguerre, Michel S. "Introduction." In Voodoo and Politics in Haiti, 1–6. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19920-4_1.

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Laguerre, Michel S. "Religion and Politics." In Voodoo and Politics in Haiti, 7–21. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19920-4_2.

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Laguerre, Michel S. "The Evolution of Colonial Voodoo." In Voodoo and Politics in Haiti, 22–38. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19920-4_3.

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Laguerre, Michel S. "Secret Societies." In Voodoo and Politics in Haiti, 71–81. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19920-4_6.

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Laguerre, Michel S. "Pilgrimage, Voodoo and Politics." In Voodoo and Politics in Haiti, 82–100. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19920-4_7.

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Laguerre, Michel S. "Politics and Voodoo During the Duvalier Era." In Voodoo and Politics in Haiti, 101–20. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19920-4_8.

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Laguerre, Michel S. "Public Policies and National Prospects." In Voodoo and Politics in Haiti, 121–28. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19920-4_9.

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Seraphin, Hugues, and Vanessa Gowreesunkar. "On the Use of Qualitative Comparative Analysis to Identify the Bright Spots in Dark Tourism." In Advances in Hospitality, Tourism, and the Services Industry, 67–83. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-2750-3.ch004.

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As Haiti lacks visitor attractions, the development of an authentic event programme is going to be an essential part of the on-going tourism strategy. Culturally rich events are part of the appeal of a destination and can be cost efficient to organise. Furthermore it is well documented that planned events have the ability to improve national pride in small developing countries. From our findings we have highlighted the fact that Voodoo has helped the Haitian people to maintain its true nature and culture and now offer economic development options to the destination. The development of voodoo events will enhance Haiti's tourism and provide opportunities for locals to embrace their cultural heritage and come to terms with their past. That said, unless the ‘blind spots' of the destination are removed, there is no empirical evidence to confirm that tourism will bring prosperity to Haiti nor that voodoo can play a significant role in the country's tourism sector.
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