Familial Spirits example essay topic

Vodou, a traditional Afro-Haitian religion, is a worldview encompassing philosophy, medicine, justice, and religion. Its fundamental principle is that everything is spirit. Humans are spirits who inhabit the visible world. The unseen world is populated by lw a (spirits), myst'e (mysteries), (the invisible's), zane (angels), and the spirits of ancestors and the recently deceased. All these spirits are believed to live in a mythic land called Given, a cosmic "Africa". The God of the Christian Bible is understood to be the creator of both the universe and the spirits; the spirits were made by God to help him govern humanity and the natural world.

The primary goal and activity of Vodou is to semi lw a ("serve the spirits") -to offer prayers and perform various devotional rites directed at God and particular spirits in return for health, protection, and favour. Spirit possession plays an important role in Afro-Haitian religion, as it does in many other world religions. During religious rites, believers sometimes enter a trance like state in which the devotee may eat and drink, perform stylized dances, give supernaturally inspired advice to people, or perform medical cures or special physical feats; these acts exhibit the incarnate presence of the lw a within the entranced devotee. Vodou ritual activity (e. g., prayer, song, dance, and gesture) is aimed at refining and restoring balance and energy in relationships between people and between people and the spirits of the unseen world. Vodou is an oral tradition practiced by extended families that inherit familial spirits, along with the necessary devotional practices, from their elders. In the cities, local hierarchies of priestesses or priests (man bo and), "children of the spirits" , and ritual drummers (out'o gi) comprise more formal "societies" or "congregations" .

In these congregations, knowledge is passed on through a ritual of initiation (kano) in which the body becomes the site of spiritual transformation. There is some regional difference in ritual practice across Haiti, and branches of the religion include Rada, Dao me, Ibo, Nago, De real, Manning, Pe two, and Kongo. There is no centralized hierarchy, no single leader, and no official spokesperson, but various groups sometimes attempt to create such official structures. There are also secret societies, called Bizango or San pw " el, that perform a religio-juridical function. A calendar of ritual feasts, syncretized with the Roman Catholic calendar, provides the yearly rhythm of religious practice.

Important lw a are celebrated on saints' days (for example: O gou on St. James's Day, July 25; Ez ili Dan to on the feast of Our Lady of Mount Carmel, July 16; Dan bala on St. Patrick's Day, March 17; and the spirits of the ancestors on All Saints' Day and All Souls' Day, November 1 and November 2). Many other familial feasts (for the sacred children, for the poor, for particular ancestors) as well as initiations and funerary rituals occur throughout the year.