Louisiana Voodoo

Voodoo, also known as New Orleans Voodoo or Creole Voodoo, is an African diasporic religion originating in the state of Louisiana. It developed through syncretism of various West African traditions, Roman Catholicism, and Haitian Vodou.

Notably, contemporary practitioners regard Voodoo as a form of ancestor worship. Anecdotal evidence suggests that in the 19th century, the saints were influential, but by the 20th century, African diasporic religions deities were given veneration. The use of charms, called gris-gris, is essential.

The majority of enslaved West Africans brought to the French colony of Louisiana were Bambara and Kongo. In their culture, the various religions would have merged with the beliefs of the French upper class. This continued until Louisiana was absorbed into the United States in 1803. Many migrants fleeing the Haitian Revolution settled in Louisiana, bringing Haitian Vodou, which helped form Louisiana Voodoo. However, religious practice was restricted due to a range of laws and restrictions. Clandestinely practiced, it expanded into the Missouri River. Many 19th-century notable practitioners, such as Marie Laveau and Doctor John, gained notoriety. Following the 1960s, the New Orleans tourism industry increasingly promoted Voodoo as a draw for visitors, with a concurrent Voodoo revival, which drew on African diasporic religions like Haitian Vodou. Santeria-Cuban

Louisiana Voodoo is commonly considered a religion, as do practitioners. It has been identified as an African creole religion, and an African American religion. It is also called New Orleans Voodoo, Creole Voodoo, and/in some older texts, Voodooism. This work focuses on how the religion known as Voodoo came to be, and especially in New Orleans. The Afro-Creole counterculture religion of southern Louisiana is called "Afro-Creole spirituality."

Alternative spellings of Voodoo include Voudou and Vaudou. The spelling Voodoo is sometimes used to distinguish it from Haitian Vodou. Some sources call practitioners Voodoos, while others use the term Voodooists. In the beginning, hoodoo and Voodoo were interchangeable terms. As time passed, hoodoo came to mean “the specific brand of African American supernaturalism found along the Mississippi River, which doesn't include any gods.”

As the historian Blake Touchstone found in 1972, Louisiana Voodoo was largely practiced outside the public eye. To contemporary practitioners, speaking to non-believers about Voodoo is a taboo. In its original form, Louisiana Voodoo may have persisted into the early 20th century. Voodoo that originated in the late 20th century has a different tradition than the 19th-century Louisiana Voodoo, as described in historical accounts. Some 21st-century practitioners have looked to Western African traditions, such as the Yoruba tradition, for training.

The various 19th century sources documented the various lesser deities of Louisiana Voodoo. Grandfather Rattlesnake was the most prominent god of the voodoo religion. He was seen as a serpent, with the role of bringing discord and defeat. An alternative name for Blanc Dani is Dambarra Soutons. zom'bi, which means "spirit" or "god" (god). Another prominent god was Papa LaBat, who was referred to as Liba, LaBas, or Laba Limba, and he was viewed as a trickster as well as a doorkeeper.

Assonquer is said to be synonymous with good fortune, whereas Agoussou or Vert Agoussou is believed to be synonymous with love. Monsieur d'Embarass was linked to death, while Vériquité was linked to illness. He was a minor deity. Maman You; Yon Sue; and Jean Macouloumba are also known as Colomba, but little is known about their associations. Samunga was a divinity used by practitioners in Missouri when they were collecting mud.

Most of the modern Voodoo revival's deities originated in Haitian Vodou, which has them called lwa. Ezili, Erzuli, Ogo, Mara, and Legba are all widely venerated among the lwa. Separated into nation-states, such as the Rada and the Petwo. Glassman's New Orleans temple features separate altars for the Rada and Petwo lwa. Colors, numbers, food, and drinks all go with these. Many people believe that God is often referred to in Haitian Vodou as "Le Bon Dieu." one's ancestors and one's faith

The deceased played a major role in Louisiana Voodoo, as described in the 19th century. New Orleans' African American population was heavily descended from Kongolese, who traditionally emphasized these kinds of spirits. The 21st century Louisiana Voodoo has been characterized as ancestor worship. Reaching out to the ancestors is a central part of the practice, as they frequently appear in ceremonies.

Due to Africans coming to Louisiana, various West African deities began to be associated with specific Roman Catholic saints. Studies done in the 1930s and 1940s on elderly New Orleanians suggest that as it existed at the end of the 19th century, Voodoo involved prayer to the saints for assistance. The Kongo-descended population of New Orleans have long revered Saint Anthony of Padua, as his story appears to be rooted in theirs. With regard to Osbey's 21st-century practice, the Saints she includes are "messengers and servants of the Ancestors." Unlike in Haitian Vodou and Cuban Santería, the Roman Catholic saints kept their identities distinct from specific West African deities.

Priestesses have had a significant role in Louisiana Voodoo because it is a matriarchal practice. According to Osbey, religion belongs to women, who we call mothers. "Voodoo Feminism" was defined as instances where African American women incorporated both Louisiana Voodoo and conjure to resist both racial and gender oppression.

When doing a voodoo ritual, there are four distinct phases: preparation, invocation, possession, and farewell. The songs serve as a doorway between the worlds, allowing spirits to enter the material world. Many African traditions have come into contact with Christian, and especially Roman Catholic, ideas.

Celebrations took place on the shores of Lake Pontchartrain during the 19th century during St. John's Eve celebrations, which are said to be especially significant in Louisiana Voodoo. Some 21st-century Voodoo congregations still celebrate on St. John's Eve, while others, such as Osbey, have discontinued the practice. Several contemporary practitioners celebrate All Saints Day (Haitian Vodou ties it to the lwa Gede).

White clothing worn by Voodoo groups is common in the 21st century. They may all dance around a central post, the centerpole. Flags known as drapos may be brought out while Haitian songs are sung. Vèvè may be drawn on the floor to call on the spirits. Spirit offerings will be made. More modern Voodoo rites frequently involve calling upon spirits to possess the practitioner, which can heal or bestow blessings. They'll be known as "The Horse".

New Orleans still practices voodoo. an underworld filled with death and meyham. I'm going in August for my birthday. Interested in finding the true voodoo-hoodoo religion and seeing if it is just an innocent religion or a practice of true evil.

The End