the rite in vodou

The Rites in haitian vodou are organizational ceremonial group based on services for a group of spirits with specific culture, name, geographical, and ancestral attributes. These aspects form the central element of the rite. The ideologies behing the foundation of the rites are trasmitted into what its also called Nachon in creole . Further, the rites are reflection of the African tradition of tribal and spiritual and cultural lifestyle. The rite in addition bring fourth the knowledge of cultural and geographical orgin of the divinities or dieties which it embraces. In addition it defines it's pratices, rules and regulation. In Haitian vodou we find rites each with different characteristic and geographical attributes.

the rites:

Anmin (Anminan) is from the Mina people in Dahomey (Jil & Jil 2009: 145); Anminan may display
Bizango is from Bissango island near Senegal (Jil & Jil 2009: 160)
Bosou (Achade) is from the name of the Dahomian king Tegbosou (1740-1774).
Boumba is from the Boumba river in southern Cameroon
Danwonmen is the ‘Dahomian’;
Gede is the word the Gedevi people used to refer to a “deity” and its community of worshippers. Theentire Gedevi population of the Dahomian region was sold into the French slave trade (Brand 2000:41).
Ibo is from the Igbo people and language of southern
Makaya is from the Kikongo makaya ‘medicinal leaves’ (Laman 1936).
Nago is from the Fon term Nágó from the Yoruba.
Seneka/Sinika from Senegal
Wangòl from Angola; of -angol- in both words.
Ibo: Loko Davi (Iroko)
Mahi: Loko Mahi Fado (Iroko) (the Mahi are an ethnic group still living in Savalou,Benin)
Nago (Yoruba): Odoudouwa (Emperor Odùduwà), Ogou Chango (Ṣàngó, spirit of fire, lightning, storms in Yoruba, Rouget 2001), Legba Gwètò (Esu Elegbara, Verger 1957:109),Ogou Badagri (Badagry, Nigeria)
Rada: Legba (Lɛgba), Loko (Lókò, name for diverse tree spirits, Rouget 2001:100)
Makaya: Simbi Makaya (Makaya in Kikongo)
Petwo Fran: Bakoulou (Bakúlu ‘the elderly’KiKongo)
Kaplaou Kanga: Kaplaou Pemba (KiKongo)
Kita (Kongo): Grann Simba (Laman 1936 lists 12 entries for Simba), Simbi Kita, ZilaMoyo (Kikongo; mòoyo ‘soul’ from KiKongo)
Kongo Fran: Lèmba (Laman lists 16 entries for Lemba), Zao (Zau‘
Kaplarou
Mondongue
Zandor
Mandingue
Dambara
Houssa

POST SLAVERY

In retroprespectice to colonization, vodou was linked to the Arada slave of Bight Benin ( Moreau de Saint Mery, 1971) which was a misconception. The Rites and the spirits from those tribes were there after constiute the necessary and venearated spirit for the entry of the ASogwe rite which became prominet in haiti. The rite constitute of many other tribal practices. When examining haitian vodou because of the slave trade the vast majority of this new founded group were found present in the plain west of haiti and closer to town. Consequently we se the presentnce and influence of such goup more prominent in Port-au-Prince and Leyogann.

the rite in vodou

the rites:

POST SLAVERY

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