Traditional Religion in Africa: The Vodun Phenomenon in Benin - Essay Example

Vodun Introduction Vodun is one of the ancient religions that originated in Africa. This religion is commonly known as voodoo although it can be referred to as Vodoun, Vodou and Sevi Lwa. The term can be related to an African word that means 'spirit'. It is associated to religions such as Candomble, Lucumi, Macumba and Yoruba (Belgum, 1991; Robinson, 1998). This religion was believed to have started 6,000 years ago in Dahomey specifically the West African Yoruba people that occupied the present day Togo, Benin and Nigeria. The religion was carried to the West Indies specifically Haiti and other adjacent islands through slavery. The slaves from Africa practiced their inherent religion when they were brought to other places (Belgum, 1991; Robinson, 1998). Vodun went though a history of persecution. In the reign of Christianity and Muslim in the colonial era, the people that practiced this religion were killed and the establishments and places of worship were annihilated. Conversion to Christianity is widespread in the regions where African slave are deployed. Another contradiction was experienced during the Marxism era. There were deemed to have occurred due to the threat that it incurred on the stability of other religions. Another reason that is perceived is the unconventional practices of the group that can be unacceptable to people outside the religion. Even in Benin where the religion was practiced, also experienced period of decline but was regained in 1989 during the democratic leadership and had become the official religion in 1996. There are also groups in the North America that practices this religion. In the South America similar religions that can be related to Vodun are Umbanda, Quimbanda and Camdomble. In fact, the present population of people that practice Vodun reaches to 60 million allover the world (Belgum, 1991; Robinson, 1998). Background on the Study of the African Religion In the study on the African religion, specifically the Vodun and other related religion, certain impartialities are often experienced. This is on the basis of the accounts that can be observed on the early studies that are conducted. Thus, the determination of the facts and the deciphering of the through behind these religions that are often treated with hostility is a challenge. The problems are oftentimes related to the generalization of the practices of the religions which can be considered rare and unique, thus, is not patterned to other religious practices. This is the main reason for such contempt over the religion that are usually described negatively when seen from the outside due to the fact that powers of the Supreme Being is depicted through the terror it can bring to the mortal (Clarke, and Sutherland, 1991). Although the religion receives criticisms on the basis of the unconventionality of the beliefs and the practices of faith, this very characteristic is the subject of admiration of the groups that are open to eccentricity of different religions. This is due to the meekness of the practices and the expression of great care, sympathy and compassion the natural spirit of the world (Clarke, and Sutherland, 1991). Through the analysis of the African religion through the opposing points of view of the groups that affirm or contradict the Vodun and other related religion, it can be deemed that focusing solely on the eccentricity and unconventionality of the religion works for both ways in relation to the acceptance and propagation of the religion. It can either permit or hinder the growth of the religion. In relation to the views on the Vodun religion in Africa, the insight of the Protestant missionaries is an important affective factor on the development of the religion. The missionaries deemed that Vodun hinders the development of the Africans. This view is due to the fact that they consider this religion as a primitive belief that causes the stagnation of the outlook of the people and affects the economy on the basis it is the main religion on the nation (Clarke, and Sutherland, 1991). This group of Protestants works for the three-fold aim of propagating Christianity while contributing to the improvement of the economy and the culture. The Vodun religion is seen as a thing of the past thus obstructs the development of the African people. Based on the fact that the analysis of the Protestant missionaries was based on observational studies, they tried to impose and to proliferate the religion they carry and the policies that they practice without taking into consideration the baseline state of the nation. They aimed for success but the religion was well rooted in the society and the culture of the African people. Evidence that can be related to this is the dissemination and the survival of the religion in places of propagation due to certain reasons such as slavery. Wherever these African people live, Vodun thrive, thus, maintaining their religious and spiritual identity regardless of the places they are in (Clarke, and Sutherland, 1991). In fact, when the slaves arrived in Haiti or in other West Indian islands they are being baptized in a Roman Catholic Church. But because the Christian shown only a small Christian infrastructure just to maintain their faith, most of the slaves still followed their old faith. They are doing their ritual in secret, although they still regularly attend the celebration of the Catholic Mass (Clarke, and Sutherland, 1991). In line with this point of view, Vodun is considered as a traditional religion. This is mainly on the basis on the propagation and success over different barriers such as society, traditions and culture and not on the common notion that such traditional religions lack improvement and growth. Some school of thought even regarded the idea of using the term primitive due to the fact that these religions have succeeded through the test of time and even continue until today. This is also due to the fact that the ways of the religion is relatively different to the conventional religions that are described as advanced and civilized (Clarke, and Sutherland, 1991). The Beliefs Associated with Vodun Like in other types of religion, Vodun has many traditions wherein each sect or minor groups has their own spiritual belief and has quite similar spirits to worship which they called Loa which in the Yoruba language means mystery. Olorun is their chief God who believed to be secluded and mysterious. Being authorized by Olorun, a smaller God called Obatala created the earth and all the other living things. A conflict between the two Gods resulted to the temporary exclusion of Obatala. The many other small spirits from Dahomey are called Rada and the leaders that died were counted also as minor spirits and are called Petro. "Some of these spirits are Agwe: spirit of the sea; Aida Wedo: rainbow spirit; Ayza: protector; Baka: an evil spirit who takes the form of an animal; Baron Samedi: guardian of the grave; Dambala (or Damballah-wedo): serpent spirit; Erinle: spirit of the forests; Ezili (or Erzulie): female spirit of love; Mawu Lisa: spirit of creation; Ogou Balanjo: spirit of healing; Ogun (or Ogu Bodagris): spirit of war; Osun: spirit of healing streams; Sango (or Shango): spirit of storms; Yemanja: female spirit of waters and Zaka (or Oko): spirit of agriculture" (Belgum, 1991; Fleurant, 1996). They believe that a person has a two parts namely gros bon ange or "big guardian angel" and the other one is ti bon ange or the "little guardian angel". When the person is took hold by a Loa, the spirits that abandon the body during the time of ritual is the little guardian angel or ti bon ange and also when he is sleeping. Some said that this angels or spirits can be destroyed by the evil sorcery while he is out of the person's body (Belgum, 1991; Fleurant, 1996). There are some of the beliefs associated with the religion which is comparable with the ancient religions of different countries. In studying the details, it can also be observed that there are certain points that are related to other major religions of the world such as Christianity. Between Vodun and Christianity Vodun is considered as one of the ancient religion, thus, has a long and established history. This is the fact although some may deem this particular religion as negative. It is essential in the study of this religion to consider its corresponding similarities and differences to different religion. As compared to Christianity, which is a widespread religion and also has a history of dynamic development, the essential points are detrimental to be reflected on. Monotheism is one of the points in the comparison between Christianity and Vodun. Although there is a notion on the belief of Vodun as a religion that practices polytheism, it can be surmised that the religion believes in the Supreme Being that is Mawu. In this case, this religion has certain points that can be compared to the Christian religion. The primary point is monotheism. Based on the data gathered, many have mistaken the varied demonstration of faith being practiced by the Vodun as polytheism, when in fact it is monotheism that is manifested through different avenues of faith whose main aim is not clearly disposed, thus, can be observed from outside the practice of religion as polytheism or the worship of different gods. This can only mean that the process involves implicit association with God (Adelowo, 1986; Zinzindohoue, n.d.). Another point of comparison is the fact that similarities can be observed with the Christian faith in the sense that the religion venerates the Vodun or Voduns that can be compared to the saints in the Christianity. The belief regarding these Voduns is another point that can be considered similar to the Christians due to the fact that these being are considered as the mediators between the followers an the Supreme Being, Mawu and are created to give assistance to them. This is parallel to the saints that are venerated to give guidance to the followers on the bases of the good examples that they were able to set (Adelowo, 1986; Zinzindohoue, n.d.). Regarding the views on the afterlife the Vodun and the Christian religion both believed in that there is reality behind this. This is the ultimate goal of every follower of the religion, thus, throughout the years of living existence, every possible way and efforts are exhausted as manifestation of the faith in the Supreme Being and the exercise of the practices inculcated through the ancestors for generations. This is similar to the Christian faith wherein the life after death was the product of the life that was lead (Belgum, 1991; Robinson, 1998). As compared to the Christian practice, the Vodun celebration of faith also culminates in the act of blessing a fest of food and gifts that are served for the Supreme Being. This ritual is also served in the representation of the flesh and blood of the God. This particular ritual is very similar to the celebration of the mass in the Christian faith specifically the Catholic Church (Belgum, 1991; Robinson, 1998). Through the notion of the belief of the Vodun in the evil spirit as what the media often portray, the belief in the presence of the evil spirit is greatly considered. This is similar to the belief of the Christian religion that evil lurks in the world and it is the responsibility of the follower of faith to determine the proper way through the faith that they possess. This can also be referred to as the will of the person that is mainly the basis of every decision that is made through life. In the Vodun religion on the other hand, this can be related to the spirit that can be found in the head of every person that can be compared to the conscience. This is responsible to the decisions that are made in relation to faith. This is referred to as the 'met et' of the person (Belgum, 1991; Robinson, 1998). Through the corresponding points that were presented on these two religions namely Christianity and Vodun, it can be deemed important to consider that the doubt regarding the validity of Vodun as a religion lacks the evidence that is needed. The imparted Conclusion Issues that have arose on the validity and sanctity of the religion was based on the unconventional practices that can be observed with the practice of the religion. These issues on the other hand are most of the time propagated by the media on the basis of certain points only. It is important to consider the reasons behind practices that are inculcated to the Vodun believers. It can then be generalized that the religion was compared on the standards that are set by the majority and did not consider that the practice such as this is widespread in the early times. This is thus the basis when Vodun is referred to as an ancient religion. Through the study that was conducted and related studies that was undertaken on the topic, the Vodun was considered at the present time as a valid religion that is accepted in the and in fact recognized by many nations that practice such religion. Although contradictions cannot be ceased regarding the issue of uncivilized practices, the act of faith is essential in the life of every human being. It is respect of every belief, culture and religion that is needed to be promoted and not the contradiction between religions and points of views. References Adelowo, E. (1986). A comparative study of creation stories in Yoruba religion, Islam and Judaeo-Christianity. African Theological Journal, 15, 29-53. Belgum, E. (1991). Voodoo. San Diego: Greenhaven. Clarke, P. and Sutherland, S. (1991). The Study of Religion, Traditional and New Religions. London: Routledge. Fleurant, G. (1996). Dancing spirits: Rhythms and Rituals of Haitian Vodun, the Rada Rite. Westport, CT: Greenwood Press. Mather, G. and Nichols, L. (1993). Dictionary of Cults, Sects, Religions and the Occult. Grand Rapids MI: Zondervan. Robinson, B. A. (1998). Vodun. Religioustolerance.org. Retrived June 30, 2006, from http://www.religioustolerance.org/voodoo.htm Zinzindohoue, B. (n.d.). Traditional Religion in Africa: The Vodun Phenomenon in Benin. Afrikaworld.net. Retrieved June 30, 2006 from http://www.afrikaworld.net/ afrel/zinzindohoue.htm Read More