A Review of the Societal Aspects of Vodou

Mama Lola as a widely known Vodou practicing priestess in America. She combines various skills encompassing social work, priesthood, medical doctor and also a psychotherapist (Brown, 1991, p. 5). Vodou is a term that refers to the worship and paying of allegiance to spirits believed to have supernatural powers over the world. In particular to the United States, Vodou has, in most cases, been used to indicate things which the society considers to be downrightly evil. It is thus on this basis that the following article will discuss the aspects of people's lives that are especially connected to how, when and the reasons for serving the Vodou spirits.

The first aspect of people's lives attached to the practice of Vodou is the generational relationship that one has with it. For instance, for Alourdes, it has been alluded that she practices a form of healing craft which was passed down three generations in her family. From this generational inheritance, it is apparent that practicing the religion will continue unabated since the parties such as Mama Lola often perceive it as an obligation as it has been passed in their family lineage. In these families where the practice of Vodou was widespread, it is common knowledge that it will be taken up by one of the family members for of appeasing the spirits associated with Vodou.

The firm belief in the generational passage of the Vodou powers also stems from the fact that these societies e.g. the Haitian one in question above often have stronger religious bondages in comparison to other societies in the world. Also, the virtual isolation of these communities from the rest of the world has immeasurably contributed towards the practice of the religion amongst their generations. From this first reason thus, it is apparent that some people practice Vodou because of the generational connection that they have with it. It is, as a result, practiced during their entire lifetime before passing it on to the next generation.

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Another aspect of people's lives connected to the reasons and ways of performing Vodou is related to seeking protection against various harms that may be perpetrated by different parties to another person. Alourdes firmly acknowledges that as a result of the protection that Vodou administers, one cannot be harmed for no particular reason especially when you do not do anything that warrants another person to cause harm to you. However, Alourdes points out that protection does not necessary mean that one can just fight for any reason. For instance, one cannot go and stand in front of a car on the road for purposes of checking whether the car would not hit him as the individual trying this would automatically be hit. (Stein & Stein, 2011, p. 126).

In this regard, therefore, people often resort to the protection from Vodou when they suspect that they are a target of an evil entity or in some cases when they believe that they are possessed by evil spirits. Sicknesses, bad luck and to extreme cases death have been known to be the result of attacks by evil spirits that can be protected against by Vodou religion. The belief in this protection is an important aspect of people's lives that make them hold onto the practice. In some instances, the protection is administered to one's house or apartment for removal of the greatest maledictions that are believed to haunt the residence. Casting Vodou spells is the method used here.

From this second example, it is clear that people often seek the services of Vodou spirits in the cases where they require protection. Serving the spirits in this sense is thus deemed as beneficial since one will be immune to dangers that he may be exposed. Most societies such as the Haitian and the African constantly seek these protection charms because of their belief that there are people in their communities that may cause harm to them. The protection is also administered to one's wealth and status in the community for purposes of avoiding any downfall from the success that has been attained.

The last aspect of people's lives that is connected to the practice of Vodou is the roots and the connection that one may be having to his family. It is for this reason that Azaka who is a peasant farmer reminds Ogou of the connection that she has with her family (Brown, 1991, p. 16). It is an association that promotes the practice of Vodou as it has been passed to her by her forefathers. As a result of this connection, therefore, practicing Vodou in these families is normal and is also used as a way of ensuring the success of the activities that they are conducting in their daily lives.

The roots of an individual refer to the family that one hails. If the family was accustomed to the practice of Vodou, then it is an aspect of the person's life that will necessitate the practice of the religion. Azaka thus points it out that Ogou's family had been practicing the religion and it was thus imperative for the latter also to take it up. Besides, those practicing have a strong belief that Vodou is responsible for the successes that may have been witnessed in their families just as was the case with Mama Lola.

In conclusion, the above article has presented a discussion on the aspects of people's lives that are connected to how, when and why people practice Vodou. The first reason given for this is the generational relationship that one has regarding the practice of Vodou. For Mama Lola, the gift had been passed down three generations thus necessitating that she takes it up (Brown, 1991, p. 4). Another aspect of human lives is the protection that is sought against evil spirits. Most practicing communities believe that Vodou has the capability of protecting them from harm. The last aspect is the connection and roots that the practice of Vodou has primarily with one's family. The discussion has thus been conclusive regarding the reasons for the continued practice of Vodou religion in various societies.

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