Black history is one of colonisation, of struggle and displacement, of the battle to find home even in strange lands, of rebellion and uprising, of triumph and victory.
At the commencement of the 16th century, the French embarked on the establishment of sugar and coffee plantations, by recruiting a substantial workforce of unpaid labourers. These labourers were people who were forcefully pulled from their homes without knowledge of the strange land they would be taken to, or of the horrors they would ultimately be subjected to, point in fact, the Europeans ran such a successful program of domination that even traditional African languages were lost to the colonial project. This project not only enslaved and exploited Africans, but also stripped them of the basest of humanity, reducing them to animals, cattles, which only had the job of toiling in whatever fields the whites masters deemed.
The slave trade displaced millions of Africans from their native lands and the French colonizers were significantly outnumbered by the enslaved population, with a ratio approaching 10 to 1. Haiti's demographic composition approximatively was about 25,000 Europeans, 22,000 free people of color, and 700,000 Africans subjected to slavery.
In the northern region of the island, the enslaved populace managed to preserve numerous connections to their African heritage, encompassing cultural practices, religious beliefs, and linguistic traditions; these connections were perpetually revitalized through the influx of newly arrived Africans. Certain West Africans in bondage maintained their ancestral Vodou practices by covertly blending them with elements of Catholicism. From at least the nineteenth century onwards, Haitian migrants took their religion to Louisiana, which had become part of the United States by that point. They contributed to the formation of Louisiana Voudou, a religion that largely died out in the early twentieth century. In the latter part of that century, Voudou revivalist groups emerged in Louisiana, often incorporating both the Iwa spirits of Haitian Vodou and the oricha spirits of Cuban Santería into their practices.
Background
Vodou is said to have originally come from the ancient kingdom of Dahomey (present-day Nigeria, Benin, and Togo) and derives from the Fon word for "God" or "Spirit.” It later grew and evolved over time to a traditional religion in Haiti, one which was an amalgamation of the West African Vodun religion and Roman Catholicism by descendants of the Dahomean, Kongo, Yoruba, and other ethnic groups who had been enslaved and transported to colonial Saint-Domingue (as Haiti was known then) and partly Christianized by Roman Catholic missionaries in the 16th and 17th centuries.
Other precise spellings of the term include Vodun and Vodoun; however, the term voodoo should be avoided, as it is considered a Western misappropriated construct of the divinity of the belief.
Vodou represents an intricate system of knowledge that is entirely divorced from simplistic and inaccurate portrayals, such as the use of dolls with pins, the hexing of opponents, or the transformation of innocents into zombies, instead, it is a worldview which covers philosophy, medicine, justice, and religion as well as embodies a structured form of communal support that imparts significance to the human experience in relation to the natural and supernatural dynamics of the universe.
The religion was born with institutional slavery. Ripped from homelands and heritage, thousands of those who would become Haitians were shipped across the Atlantic to an island, where the indigenous population had already been wiped out, for backbreaking labor in cane plantations, now uprooted from their societies, the Africans brought with them their family values, beliefs, traditions, religious practices, and as a result vodou became the only traditional African religion to survive in the New World.
The religion fundamentally operates as a monotheistic faith, which acknowledges a singular and supreme spiritual entity or God, referred to as Mawu-Lisa among the Fon, Olorun among the Yoruba, and Bondye or Gran Met in the context of Haiti. One pertinent belief of voudouism is that everything is spirit. Humans are considered as spiritual beings residing in the visible realm. The unseen realm is inhabited by various entities such as Iwa which are spirits, Mystè, the mysteries, Zanj, the angels, and the spirits of ancestors and the recently departed.
Possession, a crucial facet of Vodou worship, stands as one of the least comprehended elements of the religion. Through the process of possession, both the Iwa (the eminent communal spirits) and the community are validated. Participants transcend their corporeal existence by embodying spirits, while the spirits rejuvenate their essence through dance and feasting with the chwal, or horses, as it is said that during possession, the Iwa 'rides' an individual much like a cavalier rides a steed. Equally significant, possession serves as a period during which the Iwa convey messages in a palpable manner to the individuals, who in such instances receive responses to their urgent inquiries.
It is believed that all these Iwas dwell in an otherworldly realm known as Guineé or Ginen, often described as a cosmic version of Africa. According to their beliefs, God of the Christian bible is seen as the creator of both the physical world and these spiritual beings, and thus these beings were crafted by God to assist in governing humanity and the natural world.
Principal Iwas of Haitian Voudou
According to contemporary linguists, the origin of the term Iwa can be traced to a group of words in the Yoruba language, including olúwa (god) and babalawo (diviner or priest). The term Iwa sounds exactly the same as both the French word for law, loi, and the Haitian Creole word for law, loa.
In Haitian Vodou, the Iwa act as mediators between people and Bondye, a divine creator beyond human comprehension. It is believed that the Iwa can provide assistance, safeguarding and guidance to people in exchange for ceremonial devotion, and while they are regarded as possessing knowledge that may benefit humans, they are not necessarily perceived as moral role models that followers should emulate. The Iwa are believed to exhibit either loyalty or capriciousness in their interactions with their devotees. Vodouists hold the view that the Iwa are susceptible to offence, for instance, if food that they dislike is offered to them. When angered, the Iwa are thought to revoke their protection from their devotees, or to inflict misfortune, illness, or madness on an individual. Each Iwa is thought to possess a distinct character and is linked to particular colours, days of the week and items.
Vodou practitioners believe that more than a thousand Iwa are present, with the names of at least 232 documented. Some practioners are of the opinion that there are 401 nasyon (families of Iwas), while others may refer to 101 or 21 nasyon. This serves to convey that there is an abundance of Iwas, both recognized and unrecognized, for this reason, only a few well known Iwas will be introduced in this article
Papa Legba
Papa Legba represents the gateway to the spirit world and is regarded as the custodian of the esoteric knowledge associated with Vodou. He is usually found at spiritual crossroads and has the ability to speak with the spirits of Guineé. It's said that he can speak all human languages.He is often depicted as a trickster Iwa, typically portrayed as an elderly man leaning on a crutch, accompanied by one or more dogs.
His role is pivotal in any Vodou ritual, as he is the entity who grants access to the other Iwas and allows them to manifest themselves during the ceremony.
In Vodou ceremonies, Papa Legba is the first deity to be invoked, as he serves the function of opening the spiritual gateway that separates the Iwas from the physical world. Additionally, Papa Legba is the guardian of portals, doors, and crossroads and is known by various names, including Atibon Legba, Legba Met Kafou, and Legba Potay.
Bawon Sambi
Also written as Baron Samedi, Bawon Samndi is typically depicted wearing a top hat, a tuxedo or a black coat with tails, dark glasses, and cotton plugs in the nostrils, which together create a resemblance to a corpse dressed and prepared for burial in the Haitian style. He is often depicted as a skeleton (though occasionally as a black man whose face has been painted as a skull) holding a rum bottle, and speaks in a nasal voice.
Bawon Samdi is renowned for his mischievous and playful demeanor, yet it would be unwise to underestimate him, as he possesses the power of life and death. He is frequently invoked in rituals to communicate with the deceased and is believed to possess the ability to heal the sick and protect against malevolent spirits.
Damballah Wedo
Damballa is regarded as one of the most significant Iwa spirits in Haitian Voodoo and other related traditions. In traditional portrayals, he is depicted as a great white or black serpent; however, he may also be depicted as a rainbow.
Damballa is regarded by many as the Sky Father and the primordial creator of all life. He is also identified as the initial being created by Gran Met. Damballa is regarded as the primordial creator in certain Vodou societies, wherein he fashioned the cosmos through the use of 7,000 coils. These coils are believed to have resulted in the formation of the stellar and planetary bodies of the heavens, as well as the configuration of the terrestrial landscape, including its hills and valleys. Damballa is regarded as benevolent and patient, wise and kind, yet detached and removed from the vicissitudes of daily human life. His very presence brings peace, and he represents a continuum that is "at once the ancient past and the assurance of the future."
Erzulie Freda
Erzulie Freda, an enchanting and revered Iwa in Haitian Vodou, embodies the essence of love, beauty, opulent jewelry, rhythmic dancing, luxurious lifestyles, and the delicacy of flowers that bloom in vibrant colors. Adorning herself with not one, but three wedding rings, she symbolizes her deep connections to each of her husbands, namely the wise and ancient Damballa, the maritime protector Agwe, and the fierce warrior Ogoun, each represented by their own unique bond and significance in her life.
The symbol that captures her essence is a heart, while her color palette consists of the soft and inviting shades of pink, the serene hue of blue, radiant white, and gold, all of which represent her multifaceted nature. Among her preferred offerings, one can find beautiful and intricate jewelry, intoxicating perfumes that envelop the senses, delectable sweet cakes that tantalize the taste buds, and rich liqueurs that delight the palate, all serving as tokens of devotion and admiration from her followers.
Regarded as a formidable spirit, Erzulie Freda is not only celebrated for her beauty but also recognized for her somewhat vain and shy demeanor, which adds layers to her complex character. In order to welcome her into their rituals as an honored guest, practitioners are required to show her the utmost respect and reverence, acknowledging her elevated status as a lady of great distinction and elegance. With an undeniable passion for alluring perfumes, resplendent jewels, and all things that embody the art of beauty and flirtation, she captivates the hearts of those who seek her favor.
Despite her reputation as a generous spirit, who bestows upon her devotees a wealth of both material and spiritual gifts, along with boundless love, Erzulie Freda can also exhibit a more capricious side, revealing moments of difficulty and even an unexpected cruelty. Frequently called upon by men aspiring to enhance their sexual prowess or accumulate wealth, she is often aided in her endeavors by her spirited “sister,” the formidable Petwo spirit known as Ezili Danto, who complements her presence with a fierce and protective energy.
Ayida Wedo
The consort of Damballa is recognized as Ayida-Wedo; however, within certain Vodou traditions, she is characterized as his sibling. Revered and celebrated across various cultures as the magnificent entity commonly referred to as the "Rainbow Serpent," Ayida-Wedo embodies a multitude of vital aspects including fertility, the vibrant spectrum of rainbows, the gentle yet powerful forces of wind and water, the fierce element of fire, the bountiful essence of wealth, the booming resonance of thunder, and the slithering grace of snakes.
In the variegation of spirituality , Ayida-Wedo stands shoulder to shoulder with Damballa, as both are esteemed and recognized as among the most primordial and consequential Iwa within the rich pantheon of Iwas Frequently acknowledged in a plethora of sources as the feminine counterpart of Damballa's twin spirit, she is also known by a variety of names, including Da Ayida Hwedo, Dan Ayida Hwedo, and Dan Aida Wedo, all of which serve to honor her illustrious identity.
As previously stated, the pantheon of Iwas exceeds the capacity for in depth exploration, encompassing figures such as Ogou, Met Agwe, Aziyan Velekete, Kouzen Zaka, Met Kafou, and Papa Loko; the list is seemingly inexhaustible, yet the essence of these Iwas retain their connections with their African heritage.
The portrayal of this religious practice by Western culture may cast it in an unseemly context, nevertheless, the fundamental reality persists that Voudou is a faith that repudiates the subjugation and enslavement perpetuated by colonial powers, while simultaneously affirming the elements that constitute our African identity.
References
- “Papa Legba,” August 13, 2024. https://en.m.wikipedia.org/wiki/Papa_Legba.
- Wikipedia “Haiti”, August 17, 2021. https://en.wikipedia.org/w/index.php?title=Haiti&oldid=1240554880.
- Hurbon, Laënnec. “Haitian Vodou.” Open Encyclopedia of Anthropology, September 8, 2022. https://www.anthroencyclopedia.com/entry/haitian-vodou.
- Richman, Karen. “Innocent Imitations? Authenticity and Mimesis in Haitian Vodou Art, Tourism, and Anthropology” 55, no. 2 (April 1, 2008). doi:10.1215/00141801-2007-061.
- “Wonders of the African World - Episodes - Slave Kingdoms - Wonders,” n.d. https://www.pbs.org/wonders/Episodes/Epi3/3_wondr3.htm#:~:text=Vodou originated in the ancient,sensationalist and derogatory Western creation.
- “Ayida-Weddo,” July 9, 2024. https://en.m.wikipedia.org/wiki/Ayida-Weddo.
- “Erzulie,” April 25, 2024. https://en.wikipedia.org/w/index.php?title=Erzulie&oldid=1220792243.
- Anton Lau, “From Legba to Erzulie: A Guide to Haitian Vodou Gods & Goddesses,” Visit Haiti, August 9, 2024, https://visithaiti.com/haiti-up-close/haitian-vodou-gods-goddesses/.
