ALFRED METRAUX VOODOO IN HAITI EPUB

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Voodoo in Haiti by Alfred Metraux PDF, ePub eBook D0wnl0ad. Voodoo in Haiti is a masterwork of observation and description by one of the. Read "Voodoo in Haiti" by Alfred Métraux available from Rakuten Kobo. Sign up today and get $5 off your first download. Voodoo in Haiti is a masterwork of. Lesen Sie „Voodoo in Haiti“ von Alfred Métraux erhältlich bei Rakuten Kobo. Voodoo in Haiti is a masterwork of observation and description by one of the most.


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Voodoo. ALFRED MÉTRAUX. Translated by Hugo Charteris . introduction – he lived only in the part of Haiti where the worst Voodoo rites were earned the name of Lavalas (the torrent, the flood) and by a Haitian curé – a man. Book Search · Get print book. No eBook available Voodoo in Haiti. Front Cover. Alfred Métraux THE SOCIAL FRAMEWORK OF VOODOO. 58 Voodoo · Alfred Metraux No preview available - QR code for Voodoo in Haiti. Foreword Page. Origins and History of the Voodoo Cults. 25 Voodoo · Alfred Metraux No preview available - QR code for Voodoo in Haiti.

The good little angel is very easily scared away from the body and harmed by magic. Although it is advised, the ceremony is often not performed at all or sometimes years later, because large sums of money need to be paid to the houngan or mambo who retrieve loa. Rural families in Haiti are generally poor. During this ceremony the gros-bon-ange is called upon to appear and is eventually bound to an earthen vessel called govi 22 After songs, dances and prayers to major loa such as Legba 23 and Baron Samedi, the gros-bon-ange enters from the abysmal water 24 into the peristyle 25 , communicates with his or her family about any pressing matter and is subsequently lured into the govi on the head of the initiate by houngan or mambo.

Some family loa can rise to become local, regional or even great Haitian loa, called upon or appearing in Vodou ceremonies throughout Haiti. A Vodou ceremony involves song and dance for hours and is used to serve and offer the loa food and drink, receive council from them and keep the social fabric functional. Whenever a loa rises up through the feet of a serviteur, the person being ridden by the loa will change cadence and speech pattern, the style of dance, gestures and countenance to the appearance linked to the loa.

The serviteur will also ask for clothes, food, drink and luxuries ascribed to the loa according to its ascribed nationality ibid.

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Legba, being an African born loa Rada and the first to be called upon in a Vodou ceremony, will ask for a cane, a hat and a pipe, and will walk bent over and talk slowly as he is portrayed as an old man.

He inherits the most important place in a Vodou ceremony as he establishes the connection between the world of the living and the world of the loa 96 ff. Erzulie, the goddess of love, appears in both cosmic spheres. This version of Erzulie is fair skinned, loves luxuries such as perfume, expensive clothing and jewellery, flowers, cakes all of which have to be white, rose or light blue.

A serviteur will call upon any of above mentioned objects when Erzulie is riding him or her 27 Deren — Erzili Danto is clearly a Petro loa, who appears dark skinned, is a hard working peasant woman and has a racy humour.

She loves rum and cigarettes and is dressed in red or otherwise colourful attire ibid. Baron Samedi 28 belongs to the Ghede nation of loa, which is a marginal nation, as these loa are connected with death. Baron Samedi is the guardian of the cemetery and the dead, and therefore takes on the attributes of Petro loa.

The Ghede loa generally complete a Vodou ceremony Deren 37 f.

A possession can go on for hours, but whenever a loa leaves a serviteur, he or she claims to remember nothing. The loa will leave having aided the community of the living. Conclusion Vodou religion with its ghosts called loa is a complex matter.

The religion itself being of African origin and evolving under Christian influence and slavery retains the original idea of ghosts that keep the link to its countries of origin, brutal past and immediate family alive. These loa are still very much a part of Vodou religion and Haitian society today.

Especially in Vodou ceremonies and ceremonies to reclaim a family loa, the ghostliness of the loa is just barely visible. Works Cited Dayan, Joan. Haiti, History, and the Gods. New Brunswick: Rutgers UP, Deren, Maya.

Fandrich, Ina J. May — The Oxford English Dictionary.

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Gordon, Michelle Y. Volume 64, No 4. December — McAlister, Elizabeth. Berkeley: U of California Press, Voodoo in Haiti.

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Band 9. Isotta Meyer. Gifkendorf: Merlin Verlag, Further Reading: Ewert-Kretschmer, Karola.

Shelves: non-fiction Voodoo traditions have their roots in Dahomean beliefs Kingdom of Dahomey, modern day Benin , as well as other civilizations in the area. These beliefs and practices that were brought to Hispaniola on the slave ships--in deals often brokered by Dahomean kings; enemy prisoners from nearby tribes made up at least part of the slaves bought by the French.

The average lifespan, Metraux tells us, of a slave upon first arriving on the new island was ten years. The slave-owner's philosophy was work the Voodoo traditions have their roots in Dahomean beliefs Kingdom of Dahomey, modern day Benin , as well as other civilizations in the area.

The slave-owner's philosophy was work them until they die and download new ones. Out of this unconscionable environment springs Vodou--a comixture of ancient beliefs themselves as complex and varied as the peoples brought over with the Catholicism given to them by the French.

Vodou then as I take it is a series of metaphors interpreted by an oppressed people that includes both oral histories and experiential ritual in order to give their lives meaning. Specific locational origins aside, I ask one to consider what religion--be it eastern or western, pagan or monotheistic, animist or anthropomorphic--doesn't fit this exact description?

My argument: that religion is a series of metaphors created by a society in order to help them find healing and meaning--has no bearing on any religious "reality".

All religions, Christianity included, hinge on belief; they are to be experienced and interpreted individually.

Metraux doesn't see it this way. For him, Vodou isn't a religion because only Christianity could be taken seriously enough to be a religion. I won't lay into this too much.The religion itself being of African origin and evolving under Christian influence and slavery retains the original idea of ghosts that keep the link to its countries of origin, brutal past and immediate family alive.

MacGaffey ibid. With few exceptions these depictions completely lack historical and ethnographic consideration of Central African influences especially Kongolese on these traditions 1. The loa will leave having aided the community of the living. So , still want to delay having that book?

It was used for retreats and for brief periods of residence, especially during the months of July through September, which is peak pilgrimage season in the north of Haiti, incorporating the feasts of St. Having Voodoo in Haiti in your hand like obtaining the world in your arm, data in it is not ridiculous just one.

LANI from Port Arthur
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