The Republic of Haiti is a country situated on the western third of the island of Hispaniola and the smaller islands of La Gonāve, La Tortue (Tortuga), Les Cayemites, and Ile a Vache in the Caribbean Sea, east of Cuba; Haiti shares Hispaniola with the Dominican Republic. The total land area of Haiti is 10,714 square miles (27,750 square km) and its capital is Port-au-Prince on the main island of Hispaniola.
A former French colony, it was the first country in the Americas after the United States to declare its independence. In spite of its longevity, it is the poorest country in the Western Hemisphere. Haiti is currently in a state of transition following a rebellion which deposed President Jean-Bertrand Aristide on February 29, 2004; he had been re-elected in 2000 in an election which several opposition parties boycotted due to disputes with the vote counting of the parlimentary elections.
In Haiti there are four religions: Catholic , Protestant, Islamic , and Voodoo. Although the official religion of Haiti, as inherited from the French colonialists, is Roman Catholicism, about 50% of the population believes in Voodooism, a religion that arose from the slavery-era. The Voodoo religion has been the subject of much repression and misunderstanding in the country's history. Some Christian missionaries incorrectly believe that it is worship of Satan. Such beliefs exist in all social strata. The ex-president of Haiti has once sacrified the Haiti country to Satan, as reported by a Christian missionary magazine at 2003.
(Also see http://en.wikipedia.org/wiki/Haiti_festivals)
Voodoo is a religion born in slavery,in which they were forced to paint themselves in black so thatis why today Haitien's why black even though they were white before. Voodoo : which blends together a number of traditional African beliefs with elements from other faiths, notably Catholicism, the religion of the slave-owners, with which it has always been an uncomfortable bed-fellow.
It began in Haiti in the ethnic 'melting pot' created by French colonial slavery when Africans of many different lineages were forcefully transported to become agricultural slaves in this new land. The indigenous Haitian Taino and Arawak peoples had already been largely exterminated during the earlier Spanish invasion, yet much of their culture and traditions remained and these, too, were incorporated into the African beliefs. Europeans, including pro-Stuart Scottish deportees, also came to settle in Haiti and their beliefs, also, were absorbed. The result was a broad mix of many different African, indigenous Haitian and even European pre-Christian traditions which, through a process of evolution and syncretisation, became blended and formalised to create a religion which encompassed them all.
Early Christian zealots, the religious elite of the French slave-owners, set about ‘civilising’ the ‘heathen’ slaves and indoctrinating them into Christian beliefs and practices. Some, like the missionary Father Jean-Baptiste Labat, took pride in their work. Labat writes glowingly in his journal of at least one occasion where he personally beat a slave to death in order to ‘save his soul’ and encourage others to renounce their own traditions.(1)
It is not surprising, therefore, that Voodoo became a clandestine religion, practiced in secret, since open espousal of its tenets was almost a guarantee of death. This low visibility suited the political, economic and religious elite perfectly, enabling it to demonise Voodou practices still further and secure funding from the French Court in order to police the slaves more effectively and build more churches for their conversion.
Finally, in 1791, the injustices of slavery grew too intense and a Priest of Voodoo called Boukman Dutty, himself a slave, led an uprising which was to become the first successful slave revolt in history. The struggle ended more than 30 years later, with the formation of the world’s first black republic.
Voodoo remained banned in Haiti until 1987, however, and efforts to destroy the religion continued throughout most of the last century, notably during the US military occupation between 1915-1934 and again in 1941 when the Christian church, with state backing, set about an Inquisition-like campaign to destroy Vodou artifacts, torch its temples, and coerce the Vodou community to adopt its belief system.
Voodoo endured despite these efforts and was finally accepted as the formal religion of Haiti in 2003. While it is technically true to say that Voodoo has only existed as an orthodox practice since the late 1980s, when the restrictions against it were lifted, and as a recognised world religion for only a few years, in reality its roots are as ancient as African history.
What is it that accounts for this longevity, against all the odds? For the followers of Voodoo, it is the very closeness of the Gods and the comfort they bring which will ensure that Vodou survives. As Joseph Cleveland, a Haitian cook now living in Ottawa put it in the Montreal Gazette recently: “I do not practice Vodou – I live it”.
Despite its somewhat exotic reputation, and the ‘wars of faith’ between the Haitians and their Catholic masters, Voodoo has much in common with Christianity. There is one creator-God, known as Gran Met ('Great Master'), or Bondye ('Good God' - from the French 'Bon Dieu'), an entity concerned with the grand cosmic plan and the order of the universe, who can therefore seem somewhat distant from everyday human affairs.
Gran Met has therefore assembled a pantheon of ambassadors for his work on Earth, to ensure that his people do not feel abandoned and forgotten. These are the loa (or 'lwa'), who are at once separate entities with specific roles and functions - somewhat like the angels of Christianity - and, at the same time, aspects of the same God-energy and representative of his will.
The loa are directly available to man through the mechanism of possession, a trance-like state where the follower gives over the control of the physical body to the spirits who will then ‘mount’ him so that he becomes their cherval (‘horse’). The loa are then immediately visible among the people, dispensing wisdom, advice and healing to the congregation. With Vodou, you do not pray to the Gods, you become the Gods themselves.
The character and function of the loa, varies enormously, like some grand cosmic division of labour. Gran Bwa (literally, 'Big Wood'), for example, is revered as a great healer, while Erzuli, the goddess of love, is concerned with emotional and relationship issues, and Ogoun, the warrior-loa and diplomat, is called upon to resolve legal matters and personal conflicts. In this way, the loa have a psycho-spiritual and pastoral role to perform as well as a religious function, helping to resolve conflicts directly, and dealing with fundamental human issues of love and belonging.
The ancestors ('zanset yo') are a third spiritual force (even the Haitian national anthem begins with the words, "For the country, and the ancestors, we walk united..."), and every family compound has its own ancestral graveyard, with tombs so elaborate that they sometimes resemble small houses.
In this tripartite system of God, loa and ancestors we can, in many ways, see the Christian Holy Trinity reflected, with Gran Met as the Father, the loa as the Son(s), and the ancestors as the Holy Ghost, ever-present in the lives of the people.
At the centre of all this stands the Houngan, or Vodou Priest.
Initiation (or becoming ‘made’) as a Houngan (Priest) or Mambo (Priestess) is a formal procedure which involves arduous ritual performances by the candidates at the ceremony of bat guerre ('the battle for the spirits'). Here, through physical exertion and mental concentration, against the hypnotic backbeat of drums, chanting, and the clashing of ceremonial machetes, the candidate is expected to become possessed by a particular loa who is then seen to express a declared interest in and offer patronage to, that person.
The final night of the bat guerre is followed by seclusion for five nights and four days in the dark isolation of the djevo, the inner sanctum of the Vodou temple, where secret teachings are imparted. The djevo experience culminates with another public ceremony, the brule zin (‘flaming pots’), where the candidate is expected to demonstrate his partnership with the loa by plunging his hand into pots of boiling oil. If the initiate can do so without harm, he is seen to be protected by the Gods. If he cannot, he may be considered to have less currency or power as a Priest.
If the initiate succeeds, he will enter the Priesthood at one of three levels – hounsi kanzo, a rank equivalent to a pastor, sur point, equivalent to a Catholic Minister, or asogwe, equal to that of a Bishop. The challenges for each rank are practical, physical and visible to the community and offer categorical proof that the candidate is accepted by the spirits, the most important judges of all.
In his new capacity, the Houngan, like any religious leader, is the authority on the nature and desires of the spirits, as well as therapist, doctor, magistrate, counsellor and confessor to the members of his community and the people he serves.
As all of this suggest, there is rather more to Voodoo than animal sacrifices and black magic - and nor is it some exotic dark art. Rather, it is a religion just like any other and demands the same respect that would be given to Catholicism, Buddhism, or any other.
Even more fundamentally than this, Voodoo is an expression of the human spirit and the power of will to overcome any form of oppression in order to enjoy whatever faith we choose, despite provocation or attack from others.
Things you should know when travelling to Haiti
Canadians already in Haiti should evaluate their need to remain and, if their presence is not essential, should consider leaving. In light of the uncertainty regarding the security situation, the government of Canada has decided to remove all dependants of Canadian staff from the Embassy of Canada in Port-au-Prince. The Embassy of Canada in Port-au-Prince remains fully operational.
Canadians travelling to Haiti should ensure that they are expected by relatives, friends or organisations able to meet them as soon as they arrive at the airport or border. Canadians in Haiti should maintain a high level of vigilance, monitor local developments and news broadcasts, and review their security arrangements carefully. Police stations in several towns around the country have been abandoned. Fuel and basic necessities are in very short supply in some areas, notably in the north.
The president of Haiti's largest business association has called for a general strike to take place beginning on January 9, 2006. Businesses and students have been urged to participate in the strike, which could continue for an unknown period of time.
Criminal activity, police reprisals, and lawlessness remains persistent throughout the country. Personal safety cannot be guaranteed by local authorities, and police no longer have a presence in certain cities. Canadians who decide to travel to Haiti despite this warning should monitor local news reports and exercise extreme caution at all times. They should also be aware that the embassy may be unable to provide consular assistance to Canadians due to problems with transportation and communications. The Canadian Embassy discourages its personnel from going out after dark.
The security situation is dangerous and unpredictable. Kidnappings and carjackings are frequent in Haiti. The vast majority of victims are Haitian business people, but there have been kidnappings involving Canadians and other foreign nationals, including missionaries, aid workers, and children. Individuals with business interests in Haiti appear to be the main target. Most victims have been released after paying large ransoms. In some cases, victims have disappeared or have been killed.
Because the situation can change at any moment, Canadians should consult the embassy before travelling outside the capital in order to receive the latest information on driving conditions and the state of security in other parts of the country.
