Afro-Caribbean Religions
(Haitian Vodou, Santería, Condomblé)
Background
Afro-Caribbean religions evolved as a result of the forced transport of millions of Africans to the Americas during the Atlantic slave trade period. Most came from West Africa and West-Central Africa. 1, 2 Over one hundred African ethnic groups were a part of this mass displacement of people. Millions of slaves were taken to work in the Caribbean sugar plantations of Cuba , Jamaica , and Hispaniola . Many more were taken to Brazil and other places, to work the sugar plantations, coffee groves, silver mines, and other businesses. Among the most prominent African groups were the Fon, Yoruba, Kongo, Ibo, Ewe, and Hausa.
Vodou
There are a number of variations on the spelling of the word Vodou. The spellings include Vodou, Vodoun, Vodun, Vaudoux, and voodoo. Most scholars today agree that the spelling vodou most appropriately reflects its evolution from Africa to Haiti , more accurately reflects the correct pronunciation, and gives distance to the many negative and incorrect distortions that have been associated with the word voodoo.4, 5, 7, 10
The word comes from the Fon language and means spirit, god, or image.4, 10, 11 Vodou has been practiced for at least 4,000 years in parts of Africa.8 Since many of the slaves brought to Haiti originated from the Fon and Yoruba tribes, Vodou remains an integral part of the religious life of the majority of Haitians.12 Reportedly, more than 50 million people are followers of Vodou.
Santería (the Way of the Saints)
Santeria is also known as Lucumi and Regla de Ocha. The name Regla de Ocha is used to distinguish Santeria from Palo, a Cuban Afro-Caribbean religion whose primary African influence is from the people of the Congo . Santeria’s primary African influence is that of they Yoruba slaves.4, 16, 17 Millions of people practice Santeria and come from all walks of life.18, 19
Candomblé
Candomblé is also primarily based on Yoruban beliefs. Candomblé retained more than the African influences than any of the other African-based religions. Its practitioners most strongly resisted the pressures of Catholicism. Today, Candomblé practitioners seek to maintain their ties to Africa by making pilgrimages to Africa to increase their knowledge and understanding of its religious beliefs and practices. There are several types of Candomblé called nacōes (nations). They include Candomblé de Ketu, Candomblé de Angola, Candomblé de Congo, Candomblé de Jeje, Candomblé de ljexá, and Candomblé de Caboclo, referring to the origins of the deities, chants , etc. of each group.2, 4
Other
Person associated with magical spells designed to do harm to others or take away harmful spells, have long been associated with Afro-Caribbean religions. This sector has also received the most public and media attention. These persons do not reflect the true essence of the Afro-Caribbean practices. Their work is seen as having temporary outcomes vs. the long-term outcomes of priests and priestesses. They are considered to be on a lower spiritual level than priests and priestesses.20
Religious Representatives2, 4, 12, 20, 21, 22
Haitian Vodou
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Priest (Houngan/oungan) or priestess (manbo): Often called “Papa Loa” or “Mama Loa”, respectively. Both males and females perform the same functions and have equal power. The primary role of the priest/priestess is to server as intermediary between the spirits (lwas) and the people who belong to their temple. She or he officiates at rituals, serves as leader of the temple, advisor, healer, and therapist within his or her Vodou community. Priests and priestesses undergo many years of spiritual and practical training prior to initiation into the priesthood.
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Laplas: Male assistant to the priest/priestess.
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Oungenikon: Female assistant to the priest/priestess.
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Prèt Savann (bush priest): An unordained Catholic priest. Usually this priest is Haitian, but is not in official standing in the Catholic Church. Officiates at ceremonies requiring Catholic rites such as baptism, prayers in French/Latin, hymns, or benedictions. The prêt savaan serves in a symbolic capacity as a link to the Catholic church, but is not required for ceremonies.
Santeria
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Babalawo: High priest of the religion. May be consulted by santeros and santeras for extremely difficult issues. Ony men serve in this role.
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Santero/santera: Priest and priestess, respectively. They may also be called “omo” plus the name of their orisha, such as “Omo-Changó.”
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There are twelve ranks among followers of Santería and several categories of santeros or santeras.
Candomblé
Worldview/Religious Beliefs
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A popular misunderstanding of Afro-Caribbean religion is that it s followers do not believe in a Supreme God. Vodou, Santeria, and Candomblé all recognize one Supreme God, comparable to the God of Christianity, Allah of Islam, etc. In Haitian Vodou, He is called Bondye, Le Bon Dieu (the Good God), or Gran Mèt (the Grand Master); in Santeria – Olódùmarè or Olórun; in Candomblé – Olórun. God is seen as the Creator of all things. He is manifested in anything in nature that cannot be controller (e.g., the cycles/forces of nature, the cycle of life and death, the tides and flow of oceans, etc.). He is manifested in anything that is greater than humans. He is believed to be too great and too busy to be involved with the everyday issues and problems of humans. A follower should know God, but not expect to connect with Him on a personal level. God’s will is non-negotiable; therefore, there is no need to plead with Him or to make offerings to Him. It is not meant for humans to understand His will. One must accept and adapt to it. Followers of these religious groups consider themselves good Christians and, if asked, will identify themselves as Catholic.
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Because of the greatness and remoteness of God, humans are not meant to connect with Him directly. He has delegated the work for helping humans with everyday issues to powerful spirits or angels who possess supernatural powers. The spirits were created by God to communicate His will, express His significance in nature, and to guide or protect mankind. They server as intermediaries between the Supreme God and humans. In Haitian Vodou, the spirits are call Iwa; in Santeria – Orishas; in Candomblé – Orixás. Spirits of dead family members are not honored outside of the family.
Health Beliefs/Practices
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The religions also serve as medical systems. Priests and priestesses have extensive knowledge of plants for medicinal purposes. Persons will many times consult the priest/priestess before consulting mainstream medical personnel. Always ask what treatments have been used for treatment of an illness and what is believed to have caused the illness.2
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During psychosocial assessment, the patient or family may be reluctant to associate themselves with one of the religions because of fear of ridicule.
Birth/Children
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In Vodou, twins are seen as sacred and endowed with great powers. They must always be treated equally to avoid angering one. The twin may use its power in a negative manner during anger. A child born immediately following twins is thought to have even greater powers.4
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Children and pregnant women are often believed to be especially susceptible to the effects of the evil eye.19
Death
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Death is not seen as the end of life, but as a change from a physical to a spiritual state as an immortal spirit that will remain active in the everyday lives of the family.4, 20
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Families may request Catholic rites associated with terminal illness and death.
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