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Eyeing Tourism, Haiti Battles Its Violent Reputation - HISTORY

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Bianca
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« Reply #15 on: June 20, 2008, 10:46:33 am »










Haitian Vodou


 
In Haitian Vodou or Sèvis Lwa or "Service to the Spirits" in Haitian Creole (kreyòl ayisyen), there are strong elements from the Bakongo of Central Africa and the Igbo and Yoruba of Nigeria, although many different people or nations of Africa have representation in the liturgy of the Sèvis Lwa.

Islam has also been noted in some services.

Among these other nations are the Taíno and Arawak Indians, venerated as the indigenous population (and hence, a form of ancestors) of the island now known as Hispaniola.

A large and significant portion of Haitian Vodou most often overlooked by scholars, especially English-speaking ones, until recently is the Kongo component. The entire Northern area of Haiti is especially influenced by Kongo practice. In the North, it is more often called Kongo Rite or Lemba, from the Lemba rites of the Loango area and Mayombe. In the south, Kongo influence is called Petwo (Petro). Many loas or lwas (also a Kikongo term) are of Kongo origin such as Basimbi, Lemba, etc.

Haitian creole forms of Vodou exist in Haiti, the Dominican Republic, parts of Cuba, the United States, and other places that Haitian immigrants dispersed to over the years.

However, it is important to note that the Vodoun religion existed in the United States, having been brought over by West Africans enslaved in America, specifically from the Ewe, Fon, Mina, Kabaye, and Nago groups. Some of its more enduring forms still exist in the Gullah Islands.

There is a re-emergence of these Vodoun traditions in America, which maintains the same linealritual and cosmological elements as is practiced in West Africa.

These and other African-diasporic religions such as Lukumi or Regla de Ocha (also known as Santería) in Cuba, Candomblé and Umbanda in Brazil, all religions that evolved among descendants of transplanted Africans in the Americas.
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