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Poems Reflecting The Magus Essay, Research Paper

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Vodou is a religious tradition which originated in Haiti during the period of

Gallic colonial bondage. Africans of many cultural line of descents were transported

by force to Haiti, chiefly to function as agricultural slaves. The original

Taino and Carib peoples of Haiti were exterminated in the invasion by the

Spanish. During this historical period, Europeans from France and other

states, including pro-Stuart exiles from Scotland, settled in Haiti.

Because so many line of descents were represented, no one peculiar African

service could fulfill all participants, particularly since fear for hereditary

lines was so of import. Therefore, each & # 8220 ; state & # 8221 ; would take it & # 8217 ; s turn at a

assemblage. This & # 8220 ; take turns & # 8221 ; attack finally evolved into the of the

Vodou Holy Eucharist. During this formative period, European pre-Christian

entities such as Brigid, or Maman Brigitte in the Vodou tradition ; and

influences from the native Taino and Carib populations were besides absorbed.

There are denominations in Vodou, merely as in many other faiths. The

foremost, and most widely known, is the Orthodox Vodou. In this denomination,

the Dahomean rite is given a place of primacy, and inductions are

conducted based chiefly on the Dahomean theoretical account. A priest or priestess

receives the asson, a ceremonial rattling, as an emblem of priesthood. In this

rite, a priest is known as a Houngan or sometimes Gangan, a priestess is

known as a Mambo.

Peoples of many different religions concept communion tables. Even people who do non

belong to any peculiar religion may put aside a corner of a room where they

sit and believe, meditate and pray, do yoga or play an African membranophone. Many

times they create ad-lib communion tables which include many of the same objects

– flowers, rocks and crystals, sacred symbols, exposure or images of

the single & # 8217 ; s ascendants, or of members of the drawn-out human household in

many states, musical instruments, tapers, incense, books on religious

topics.

Consciously or unconsciously, when we build altars we are engaged in an

attempt to open that most puzzling of all doors & # 8211 ; the door between the

human and religious universe. An communion table is a representation of that really door in

stuff footings & # 8211 ; the communion table is the door. When you sit in forepart of your communion table,

you are ask foring the religious forces on the other side of this door to detect

you, come and see with you, and move upon you.

Since most people populating in the United States can non get down their pattern in

this faith by go toing Vodou ceremonials, one of the first things we can

bash is to construct an communion table. The communion tables of Vodou are every bit varied as the persons

who pattern Thursday

e faith. In a sense, a peristyle itself is an communion table, big

plenty for the believers to dance around the centerpost, drama membranophones,

perform forfeit, undergo ownership & # 8211 ; in short, to move out every facet of

the cosmic play. Within the peristyle there are sometimes countries dedicated

to a peculiar lwa & # 8211 ; the cross of, or a little palm-leaf booth for Erzulie.

Attached to the peristyle are smaller suites called djevo or bagi, in which

the ceremonial objects of a Vodou society are kept. However, these

objects, which include sacred rattlings, sequined bottles for drink offerings,

pot-tetes given during induction, and clay pots called govi, are of no

peculiar usage to those who have non undergone induction.

A better theoretical account is found in the kay myste ( from the Gallic caille diethylstilbestrols

mysteres, house of enigmas ) . These are little houses, frequently no more than

ten by 14 pess, in which are constructed individualistic communion tables to

whichever lwa the proprietor of the kay myste serves. These communion tables incorporate

many common stuffs, easy available everyplace in the universe. They are

remarkable for their individualism and beauty.

Frequently altars in Haiti are constructed on a soil floor, which may non be

practical in the United States. However, you may hold easier entree to

certain points such as crystals, ceramic vass in peculiar colourss, and so

on.

Anyone may take part in Vodou. There are no gender, , age, , or national

beginning demands, neither is anyone asked to abdicate a pre-existing

spiritual association. In Haiti, the huge bulk of Vodouisants are besides

Roman Catholics.

There are assorted degrees of engagement, of class, merely as in most other

faiths. A Vodou ceremonial is public, and anyone may come in the peristyle,

or temple, and observe. Singing and dancing are encouraged. Because

there is no centralised hierarchy paying wages to Houngans and Mambos,

and because a peristyle is private belongings, it is considered normal for

naive participants to do a little hard currency gift. This money is used to

defray the cost of the drummers, nutrient which is offered to the participants,

and the general care of the peristyle and of the Houngan or Mambo in

charge. This is frequently difficult to understand for people raised in the

Judeo-christian tradition, where priests, curates, and rabbis are salaried

professionals.

Persons who have an inaugural class may take part in private

ceremonials refering to other persons of their ain class or lower. A

individual with a lower class may non take part in a ceremonial confabulating a

higher class of induction, because the cognition imparted is secret and

because they are non competent to make so.

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