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the rite in vodou


The rites in Haitian Vodou are organized ceremonial gatherings focused on serving a specific group of spirits with distinct cultural, geographical, and ancestral attributes. These aspects are central to the ceremony. The ideologies underlying the foundation of these rites are transmitted through what is also known as "Nachon" in Creole. Furthermore, the rites reflect the African traditions of tribal, spiritual, and cultural lifestyles. They also convey knowledge about the cultural and geographical origins of the divinities or deities they honor. Additionally, the rites define their practices, rules, and regulations. In Haitian Vodou, there are various rites, each with its own unique characteristics and geographical attributes.The rites in Haitian Vodou are organized ceremonial gatherings focused on serving a specific group of spirits with distinct cultural, geographical, and ancestral attributes. These aspects are central to the ceremony. The ideologies underlying the foundation of these rites are transmitted through what is also known as "Nachon" in Creole. Furthermore, the rites reflect the African traditions of tribal, spiritual, and cultural lifestyles. They also convey knowledge about the cultural and geographical origins of the divinities or deities they honor. Additionally, the rites define their practices, rules, and regulations. In Haitian Vodou, there are various rites, each with its own unique characteristics 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.  

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