Voodoo
It is often presumed that within a slave society everyone has the same deprived status as the "Other" for the colonial masters, but recent studies have begun to examine the power structures within the slave community itself. Herbert Klein, in African Slavery in Latin America and the Caribbean (1986), has pointed out that knowledge was an important granter of status in the slave community. Knowledge of African ways or customs, or even in some cases elite status transferred directly from Africa gave some slaves a leverage in their community in contrast with their official status. The same occurred with many of the male and female Africans who were part-time religious, health and witchcraft specialists, most of whom had a status inside the community completely unrecognised by the master class. The historian John Blassingame, in The Slave Community (1972), has said:
Whatever his power, the master was a puny man compared to the supernatural. Often the most powerful and significant individual on the plantation was the conjurer.
Voodoo is a syncretic system derived from deeply rooted Africanist beliefs and colonial French Catholicism. African-American religious systems and subcultures can be seen in Haiti, Jamaica, Trinidad, and other Antillean areas. In the Fon language spoken in Benin, vodun means an invisible force, terrible and mysterious, which can meddle in human affairs at any time.
As a reaction to being torn violently from their roots, the slaves tried to resume their cultural and religious traditions. Ancestral spirits, forces called supernatural, were invoked and celebrated in secret, far from the master's eyes, yet in the shadow of the Church, as the worship of saints and the Catholic sacraments served as a screen and a support for African beliefs. The creation of a coherent belief system was extremely important in the development of a feeling of cohesion among the slaves which would provide them with a sense of self and community.
The process of syncretization among the African religions helps to explain why those cults found it relatively easy to accept and integrate parts of Christian religious belief and practice into the local cult activity. Initially this integration was purely functional, providing a cover of legitimacy for religions that were severely proscribed. But after a few generations a real syncretism became part of the duality of beliefs of the slaves themselves, who soon found it possible to accommodate both religious systems.
The conjurer in African-American culture is frequently referred to as a "two-headed doctor," a person of double wisdom who carries power as a result of his or her initiation into the mysteries of the spirit.
Although the thought of being involved in such rituals is scary, I developed a deeper understanding and appreciation for the practices that Haitian voodoo participants, if it is appropriate to refer to such people as, engage in. The most impressive bit of information that I will keep with me is to be less judgmental of others; “people who practice voodoo believe in the same God as Christianity, but they also believe in communicating with other spirits, who serve various roles in healing, casting spells, and more” (Boudreaux, 2015a, p. 110). As a golden rule, I know that I should not be judgmental of others anyway, but I am human and am prone to quickly create stereotypes in my mind. I don’t always share those thoughts, but thinking makes me just as guilty as doing or saying. I am thankful for the reminder that all people are children of God, and I should research and learn about different beliefs before I make a judgmental decision, if I make that judgment at
As a result of the exposure to various beliefs and practices the religions of African slaves transformed into a hodge-podge of magickal practices
In the Voodoo religion, a priestess hosts a number of different ceremonies each year. During these ceremonies, one of the people present (usually the priestess herself) is supposedly possessed by one or more spirit(s) who then communicates with the rest of the people present. A typical example of a Voodoo ceremony is that described in the book Mama Lola by Karin McCarthy Brown. Here, Mama Lola, as this voodoo priestess is known, lives in Brooklyn and does all she can to stay faithful to her Haitian religion. After inviting her voodoo ‘family’ for what will be the birthday celebration of the spirit Azaka, all members, important and close gather to help set up the intricate and festive alter in the basement of Mama...
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Because it offers them the possibility of community and identity, many slaves find themselves strongly attached to religion. They cannot build a family structure and they cannot be identified by family name, but through the church, they can build a community and identify themselves as Christians. This comfort becomes virtually non-existent for it too is controlled by the slaveowners who “came to the conclusion that it would be well to give the slaves enough of religious instruction to keep them from murdering their masters” (57). The fact that one person could have the ability to control the amount of religion another person has and his purpose for having it diminishes any sense of community or identity that it may have initially provided.
...white people were the change-makers and shapers of Vodun, when actually black people adapted their religion to suite oppressive conditions. As time went on “Voodoo had become less of a religion than a political association [which was] and inherent characteristic of black religion from the slave period” (46). This happened not only in America, but in Haiti as well. This not only highlights the evolution of Vodun from religion, to a political force, but also the adaptability of Vodun as well.
During a most dark and dismal time in our nations history, we find that the Africans who endured horrible circumstances during slavery, found ways of peace and hope in their religious beliefs. During slavery, Africans where able to survive unbearable conditions by focusing on their spirituality.
Hypocrisy and religious persecution by the Roman Catholic Church is an important aspect of the Enlightenment that is discussed in the book. For instance, almost all of the religious figures repeatedly break canon law and disregard their virtuous duties. The Baron belonged to the Jesuits and his family is living better than the poor people they should have been aiding. James, the Anabaptis...
Slaves were required by their masters to attend church. The slaves soon realized that many of the biblical stories they learned about in church paralleled their own...
Slavery in the eighteenth century was worst for African Americans. Observers of slaves suggested that slave characteristics like: clumsiness, untidiness, littleness, destructiveness, and inability to learn the white people were “better.” Despite white society's belief that slaves were nothing more than laborers when in fact they were a part of an elaborate and well defined social structure that gave them identity and sustained them in their silent protest.
The terms voodoo, hoodoo, black magic and conjure arouse different ideas and interpretations such as fear, fascination, or repugnance. For some, the image of voodoo dolls, which are used to bring pain to the one’s enemy are associated with these words. Others might consider curses and spells used for evil intentions to be at the heart of voodoo. A more innocent notion of voodoo encompasses the idea that it is to be used for the communal good. All of these ideas came together and merged with Christian and Catholic beliefs after Africans were transported to the Americas and subjected to unimaginable horrors as slaves. Many historians define voodoo as “a syncretism between the African religion Vodu and Catholicism.” Voodoo is an entirely new creation, which was born as the African slaves were confronted with New World religions. These new ideas were “camouflaged as European saints, the Orisha divinities continued to be invoked, fed, and celebrated by their transplanted New World devotees, who in turn expected protection and assistance from their ancient spiritual guardian.” In some cases, slaves used the culturally accepted Catholic saints as a cover for their ancestral beliefs which were often seen as foolish and heretical by their masters. This new belief system “met new world needs that the settled and passive African modes could not match.” Voodoo held an important part in many slaves’ lives as remnants of their African beliefs evolved into a meaningful and powerful force. Voodoo was an essential element of survival for many slaves because it helped them cope psychologically with the physical torment they endured, it gave them a sense of power in impossibly difficult situations, and it served as a unifying force.
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the only motive at work; the Spanish saw the continuing practice of African rooted religions as a