Voodoo Culture

History of
Voodoo

Une dance culturelle et cultuelle au Bénin

The word Vodoun designates what is mysterious for all, regardless of time and place, therefore what is divine. We will say, for example, that the one who dies becomes Vodoun; this does not mean that everyone will worship him, but that he has gone to an unknown world and undoubtedly divine. Further on, we will be able to say that any manifestation of a force that cannot be defined, any phenomenon exceeding the limits of the imagination and of the intelligence is Vodoun and therefore demands a certain cult.

But the Vodoun phenomenon is not only characterized by what is mysterious, but also reflects an attempt at domestication, domination by man, of this mysterious detected and recognized, it is a question of capturing these forces, these superpowers. -humans taken for supernatural, in the profile of man. In the Vodoun phenomenon, we see at work, in a very particular and original way, the eternal Promethean project of man which is to ensure control of the world and of life by dominating the phenomena of nature, by capturing in favor of oneself the beneficial powers of the cosmos, and by reconciling the evil ones. Thus, by the cult of Hêviosso, one thinks of appeasing the thunder and attracting his favors. By worshiping Sakpata, we believe in this way not only to calm this dreaded Voodoo,

Voodoo is in reality a pure symbol of fundamental African values which are respect for nature and life, a strong sense of community and transcendent forces, the inherent equality of all men, conviviality, l love, the constant symbiosis between cosmic energies, socio-political hierarchies, of the global society and the individual.

Indeed, the worship of Vodoun structures the consciousness of the vodounsi; they receive moral training during their stay in the convent (Hounkpa).

Types of Voodoo (deities)

In matters of divinities or Vodoun existing in Benin, there are:

• Segbo Lissa: the saint of purity inhabiting the eastern region of the sky and having the chameleon as a symbol;

• Lègba: it symbolizes intelligence, it is the intermediary between God and men. He is the generator of power and virility;

• Gou: it is the divinity of the forge and the iron;

• Hêbiosso: it is the divinity of lightning;

• Sakpata: deity of the earth and represented by smallpox;

• Dangbe: it is the royal python snake.

To recap, whether it is water, earth or fire, we have the same deities and cults among the Mina and the Yoruba.

Categories from Vodoun

Speaking of Voodoo and in a synthetic way, there are three (3) categories of Voodoo:

The major Voodoo, divinities with complex rites and manifestations: Segbo Lissa, Mawu, Hêbiosso, Ayidohwédo, Dan, Sakpata.
Conceptualized Voodoo, fruit of the creation of initiates, such as Lègba.
The venerated ancestor Vodun, like Egun, etc.

Priests and Adepts of Voodoo

The priests of Vodoun are usually called in the Fon language of Vodounon . A literal translation of voodoo means mother of voodoo. But it has rather the meaning of master of Voodoo. In the Mina language we say Hounnon .

The priests of Vodoun have mastery of cults, and know how to intercede with Vodoun for the initiated and the uninitiated. They also have the heavy responsibility of perpetuating the Vodoun cults, through the recruitment of new initiates. A suffix "no" is usually added to the voodoo of belonging to compose the names of the priests. Thus we will speak of Xunon (priest of Xu), Sonon (priest of So, a deity daughter of Hêbiosso), Lissanon (priest of Lissa), etc ...

The followers of voodoo are commonly called vodounsi in Fon language or Hounsi in mina. In a similar way, we add the suffix "if" to the membership voodoo to designate them generically. For example, we have: Sossi (adept So), Lissassi (follower of Lissa) Xussi (follower of Xu), etc ... It is between these two categories ( vodounon and Vodounsi ) that will punctuate life convent, and public events for the glory of Vodoun.

CONVENTS

Initiation into voodoo in convents consists of a transfer of knowledge relating to voodoo, training of the follower for the sustainability of worship and tradition.

Before the first classical schools, part of education took the form of initiation in convents. The initiate who came out was somehow more educated than his peers who were not. In convents, the learning program is often dense and includes two parts: a common core, and a specialization.

At the common core stage, take place:

• language learning, a special language different from that of the community;

• social rituals and behavior;

• musicology, songs and dances;

• aesthetics and art

• self control;

• the history of the community.

After this common core of initiation through a harsh pedagogy, some are

oriented for a specialization. The selective choice is rigorous and based on

performance and predisposition. Sometimes we consult the "fâ" to help

guide the learners.

In specialization, followers are oriented towards:

• mastery of worship (voodoo theologians);

• the vocation of teachers;

• the specialty of midwives;

• the profession of healers / traditional therapists;

• the functions of geomancers or seers (bokonon).

A convent is a laboratory where one seeks to solve the problems of life and where one interprets significant events. This explains the place of incantations or ritual songs which recall in codes, recipes and divinatories. Sometimes, in convents, other executives from other communities are called upon for services.

If the rituals have a common cultural background, it must be recognized that their name varies from one clan to another, from one language to another. For voodoo in general, the most powerful convent is that of Sakpata , because it has several lodges.

VODOUN INITIATION

The Vodoun initiation has a double aspect:

• an exoteric aspect, made up of beliefs and legends, accessible to the populations, it is therefore the visible part of the voodoo world;

• an esoteric aspect, this circle is intended for initiates, those who have reached the maturity necessary for the realization of God in oneself. It is the invisible part, but the most majestic.

Voodoo therefore presents itself as an iceberg. In this context, the Vodoun initiation has several stages including purification, teaching, worship, etc. But the most important phase is that of the passage through "death" which remains the most essential phase of the Vodoun initiation.

THE TRANSE

We notice during public worship , that some vodounsi, enter a state of possession, called trance. Indeed, we often say: "voodoo wa ta ni" generally translated as "voodoo goes to his head". At this moment, it is no longer his individuality which acts in him, but his voodoo, that is to say his divinity. He marries his voodoo and becomes voodoo. The word "vodounsi" results from this state of trance which inevitably leads to mystical ecstasy means in the literal sense "wife of Vodoun".

The trance constitutes the culmination of the long divine quest undertaken by the vodounsi, in its progress towards the realization of God in oneself. So he prepares for several days, under the direction of his initiator, for the Union with his adored divinity in prayer, meditation, and meditation. Each deity being characterized by a specific vibration, a color, a voodoo sound and a form, the voodoo can only trade effectively with his voodoo by achieving a perfect agreement with the vibratory rhythm of the latter.

The Vodounsi vibrates with the union of the adored voodoo, and participates at this moment in the vibratory forces conveyed by it. He comes out of the trance transfigured with joy and happiness. This trance is practiced under well-defined conditions in convents. It should be noted that each voodoo deity corresponds to a specific ecstasy.