folklore

From Legba to Erzulie: A Guide to Haitian Vodou Gods & Goddesses

February 26, 2023 by Anton Lau

The Vodou spirit Agaou
Photo: Verdy Verna

From Legba to Erzulie: A Guide to Haitian Vodou Gods & Goddesses

Unlock the secrets of the deities that govern Haitian Vodou

Enter the mystical world of Haitian Vodou, where powerful gods reign supreme. From the fierce warrior Ogoun to the loving mother Erzulie, practitioners have revered and honored these deities for centuries. But beyond the Hollywood portrayals of zombies and trance possessions, lies a rich cultural heritage steeped in tradition, ritual, and community.

Join us as we go deeper into the fascinating realm of the spirits and discover the true essence of Haitian Vodou.

How many Vodou gods are there in Haitian Vodou?

Actually, there are no gods or goddesses in Vodou. There are no angels or demons, either. Generally, Vodou practitioners agree on the existence of a higher entity. They often call it “Bondye” or “Granmet.” Everything that lives and breathes is placed under its supreme authority. But the everyday life and beliefs of the Vodou practitioner are under the aegis of particular entities. These are the Loas.

So what are these Loas?

Think of them as spiritual intermediaries between God and us mortals. The thing is, Vodou practitioners see the Loas as powerful energies that take care of our everyday affairs, while Bondye stays hands-off. Sure, calling Bondye the ‘God of Vodou’ is a bit of a misnomer, but that doesn’t change how important the spirits are in the lives of Vodou practitioners. They’re the ones honored during all those ceremonies and rituals you might have heard about.

You won’t find a sacred Vodou Bible that lists all the deities because Vodou is a complex and dynamic spirituality. Haitian Vodou’s spirits are rooted in African, Caribbean, and indigenous cultures, like those of the Taíno, the Kingdom of Dahomey, and the Congo.

Some practitioners will tell you there are 401 nasyon (families of Loas), and others will mention 101 or 21 nasyon. It’s a way of saying there are a lot of Loas out there, known and unknown.

To help make sense of it all, here’s a list of the most well-known Loas.

Papa Legba

Let’s start with Papa Legba, the gateway to the spirit world and the one who unlocks the secrets of Vodou. Known as a trickster Loa, he’s often portrayed as an older man leaning on a crutch, accompanied by one or more dogs. During Vodou ceremonies, he’s the first one to be invoked, as he opens the spiritual gateway that separates the Loas from our physical world.

In addition, Papa Legba is the guardian of portals, doors, and crossroads and is known by many names, such as Atibon Legba, Legba Met Kafou, and Legba Potay. His role is critical in any Vodou ritual, as he’s the one who grants access to the other Loas and allows them to manifest themselves during the ceremony.

Danmbala Wèdo & Ayida Wèdo
Photo: Verdy Verna

Damballah Wèdo and Ayida Wèdo

Meet Damballa Wèdo and Ayida Wèdo – the ultimate divine power couple. They symbolize the perfect balance and harmony of all creation, representing both masculine and feminine energies. When together, they’re often depicted as two intertwined snakes, showcasing the union of their spirits.

Damballa is the original force of creation, believed to be the inner voice of God. He’s the source of all wisdom and knowledge and represents the serpent of the earth and the horizon.

Ayida, on the other hand, is the rainbow, the snake of the sky. She gives rain to the earth and restores its beauty. Together, Damballa and Ayida are the source of life and wisdom. You can often spot their symbol of the intertwined snakes on Vodou drums, furniture, and even the poto mitan (the central pole of a peristyle).

Ayizan Velekete

A wise old woman who walks the roads with her trusty cane, Ayizan Velekete is more than just a simple figure. She is the guardian of commerce and economy, known for her ancient wisdom and pure spirit. Her benevolent eye watches over business activities and roads, and Vodou practitioners often call upon her for success in their ventures.

As the wife of Papa Loko, they work together to ensure the purity and respect of the Vodou tradition. Her favorite tree is the palm tree, symbolizing royalty, though she is often depicted as a shrewd old woman.

Papa Loko

Papa Loko is a powerful Loa, and his importance is beautifully illustrated in a popular Haitian folk song famously performed by Toto Bissainthe: “Papa Loko ou se Van, pouse n ale nou se papiyon” (Papa Loko, you’re the wind, pushing us, and we become butterflies).

As the guardian of Vodou temples (known as hounfour), he’s responsible for maintaining the Vodou tradition and for passing down wisdom to new initiates in the roles of Vodou priests and priestesses. He’s highly respected and often honored by Vodou practitioners who use his asson (rattle) during rituals.

But that’s not all – with his extensive knowledge of herbal medicines and natural remedies, Papa Loko is also a healing Loa who can aid those in need of physical, emotional, or spiritual healing.

Kouzen Zaka

Known as the quintessential farmer Loa, Kouzen Zaka is beloved by rural communities for his ability to ensure a bountiful harvest and prosperity in the fields. He’s often depicted wearing a straw hat and carrying a machete and a djakout (woven grass bag). Celebrated every May 1st during the feast of agriculture and work, he’s known to consume laziness and idleness.

Kouzen Zaka is a friend to hardworking people, granting them success in their labors. He’s often associated with Saint Isadore of Seville and loves all Haitians, living or dead. With a childlike version of himself called Ti-Zaka in some lineages, this lovable Loa is all about embracing the power of hard work.

Met Agwe

A powerful spirit of the oceans, Met Agwe Tawoyo is the ruler and guardian of its bounties. He’s often compared to the Greek god Poseidon and is beloved by fishermen and sailors for his generous spirit. His mythical residence, Nan Zile, is said to be hidden deep in the sea’s depths.

During Vodou rituals, those possessed by Met Agwe often turn towards the sea, acknowledging his powerful presence. He’s married to Mambo La Sirène, the Haitian mermaid, and together they rule over a large group of spirits in the Vodou pantheon.

Manbo Lasiren Dyaman

In the world of Haitian Vodou, the mermaid goddess of the sea, Lasiren, reigns supreme. With her alluring half-woman, half-fish form, she embodies the wealth and abundance of the ocean and is revered as a powerful Loa who can grant prosperity and good fortune to her followers.

As the wife of Met Agwe, she rules over the vast kingdom of the oceans with him. According to Haitian culture, whoever finds her comb will become the master of immense wealth. But beware – Lasiren isn’t just a benevolent spirit. When angered, she can be fickle and dangerous. In her alternate form of Labalenn, the whale, she can manifest as a powerful force of unconscious strength.

Erzulie Freda

The Haitian Vodou Loa of love, beauty, and prosperity, Erzulie Freda might be compared to the Greek goddess Aphrodite. She is a powerful spirit known for her vanity and timid nature. To receive her as a guest during rituals, practitioners must treat her with honors due to her status as a fine lady. She loves heady perfumes, jewels, and anything related to beauty and coquetry.

She is considered a generous spirit, lavishing her followers with material and spiritual gifts and lots of love, yet she can also be fickle, difficult, and even cruel. Freda is commonly invoked by men seeking sexual prowess or riches and is often assisted by her “sister,” the Petwo spirit Ezili Danto.

Erzulie Dantò

Also known as Mami Dantò, Erzulie Dantò is a powerful and protective mother figure in the Vodou tradition. Often depicted holding a knife, she symbolizes justice and will forcefully fight to protect her children, who are her loyal followers. She is a single mother, a Haitian peasant who is fiercely independent and takes care of her own.

Unlike the Erzulie Freda deity, Dantò does not need frills or coquetry. Instead, she is strong and determined to provide for her children. Despite her harsh appearance, she is deeply caring and dedicated to her children and will stop at nothing to protect them. She is also a guardian and protector of orphans, sick children, and those who have been abused.

Ogou

The mighty warrior Loa of Ogou, is the embodiment of a fighting spirit. Like the Roman war gods Mars and Jupiter, he commands respect and fear from his followers. As the protector and guardian of his people, Ogou is associated with fire, the sword and war.

He is a fierce and formidable deity with multiple forms, including Ogou Feray, Ogou Batala and Ogou Badagri. Each Ogou spirit has distinct characteristics and attributes, but they all share a love for war, the sword, and forge work. With his powerful energy and stern discipline, Ogou is the perfect guide for those seeking to overcome their fears and become stronger, better versions of themselves.

Ogou is said to embody the warrior spirit of the old Oyo Empire in West Africa, and his Vèvè is the totem of the emperors and kings that have followed Abiodun, King of the Oyo people.

Met Kafou

If you’re brave enough to summon Met Kafou, prepare for a test of willpower, determination, and discipline. This formidable Loa is the master of dark magic and sorcery, and he doesn’t grant his favors lightly. However, if you can prove yourself to be worthy, Met Kafou can bestow immense power and knowledge upon you.

But be careful: his gifts come at a steep price, and he won’t hesitate to exact it. If you’re willing to take the risk, proceed with caution and tread carefully, lest you fall prey to the powerful forces that lie in wait.

Bawon Samdi and the Gede

Also known as Baron Samedi, is the leader of the Gede Loa group, the spirits of the dead in Vodou tradition. He is the guardian of the barrier between the living and the dead and is responsible for ensuring that the souls of the deceased pass into the afterlife safely.

He is often depicted as a tall, dark figure dressed in a top hat, black tuxedo, and sunglasses, with a skull for a face. Bawon Samdi is known for his mischievous and playful nature, but it should not be taken lightly, as he holds the power of life and death in his hands.

He is often invoked in rituals to communicate with the deceased and is said to be able to heal the sick and protect against evil spirits. The Gede also include other powerful Loas such as Baron Lacroix, Baron Kriminel, Gede Nibo, Papa Gede, and Gede Mazaka, each with their unique personalities and powers.

Learn more about Fèt Gede, the Haitian day of the dead celebration that honors the Gede spirits, and see the photos from a Fèt Gede celebration in Gonaîves.

Written by Costaguinov Baptiste.

Published February 2023.

Explore Haitian Vodou

How to Attend a Vodou Ceremony in Haiti

January 21, 2021 by Anton Lau

group of people standing around a candle and cosmogram drawn on floor — A Vodou ceremony
Photo: Pierre Michel Jean

How to Attend a Vodou Ceremony in Haiti

Skulls, sequins and gunpowder smoke – here’s a glimpse inside a modern Haitian vodou ceremony. Find out how to attend and what to expect.

There’s no doubt that Vodou is a powerful spiritual tradition. The world’s first free black republic was formed, at least in part, thanks to the uniting spirit of Vodou. Vodou was the common thread that united leaders in the Haitian revolution, despite their lack of a common language, tribal bonds or country of origin. In the space of just a few years, in a seemingly miraculous feat against the odds, an army of slaves threw off their chains, overthrew the French colonial government, beat Napolean’s navy, abolished slavery, and formed modern Haiti.

Today, perhaps not despite but because of these powerful roots, Vodou may just be the most maligned, feared and misunderstood spiritual tradition in the western world. It’s time to set the records straight. Perhaps the best way to help celebrate the freedom fighters and dispel the myths is to attend a Vodou ceremony in Haiti and see for yourself.

Here’s how.

drummer with open shirt and sweaty chest — A drummer at a Vodou ceremony
Photo: Franck Fontain

Find out about a Vodou dans

Sacred Vodou gatherings can be called by many names, most often a ceremony, ritual or dance. In Haitian Kreyòl, Vodou practitioners often refer to the event as a dance (dans). The terms dance and ceremony will be used interchangeably for the purposes of this guide.

Find out ahead of time who and what the dance will be for

It may be helpful to ask who the dance will be for and what purpose, if any, is intended. For example, is there a specific lwa (spirit) being evoked? If the ceremony takes place in early November, it will likely be held in honor of the Gede lwa and Day of the Dead. Remember that Petwo deities are the fiery, offense-oriented counterpart of the gentler, protective Rada deities. This can help anticipate the tone of the ritual.

If this is your first time attending a Vodou ceremony, it is recommended to attend a Rada dance, not least because you’re less likely to see animal sacrifice. For example, you could attend a springtime dance held to usher in a season of abundant harvest, good luck and good health. You may wish to begin with a Rada dance for Erzulie Freda, the goddess of love and sensuality, or La Sirène, the mermaid goddess of good luck, fertility and material abundance.

The rites, devotions and overall style of ceremony will vary greatly depending on which part of Haiti you are attending the dance in. For example, Papa Legba and the twin spirits known as Marassa are all recognized through particular rites with certain rituals, dances, drum rhythms, offerings, prayers and cosmograms drawn on the ground. But the specific interpretations of a Legba or Marassa dance in Cap-Haïtien will vary from one held in Jacmel. This is true for all rites and rituals across the different Vodou temples in Haiti.

Learn more about the different Vodou Gods & Goddesses here!

older haitian woman in a red dress with blue sequins — A woman at a Vodou Ceremony
Photo: Pierre Michel Jean

Expect to be there a while

A Vodou dance can last a long time. In Jacmel for example, the rum-fuelled drummers that launch a ceremony at dusk can be found still drumming at dawn – albeit with swollen and bruised hands. So like any dance you attend in a foreign city, bring plenty of water and relax expectations of a set time for when it will end. If you want an exit strategy mid-dance, go with someone who you trust will be flexible to go when you are ready, pay your respects to the host who invited you if possible, and you can simply leave when you’re ready.

exterior of vodou temple with handpainted wall depicting spirits — Vodou peristyle in Artibonite
Photo: Emily Bauman / Amanacer

What a vodou temple looks like

Vodou dances take place at a peristil: a temple, usually round, always with a pole in the center called the central pole (poto mitan) representing the navel of the universe. Many Vodou temples in Haiti are indoor-outdoor, while others are fully enclosed or completely open to the sky. Some sacred rituals take place at waterfalls like Sodo or near a sacred mapou tree, but for the purposes of this guide, we will assume you will attend a ceremony at a peristil.

At the center of the ceremonial space, you’ll see an altar. Bottles represent gifts and offerings. Machetes are symbols of honor and respect to entities in the spirit world.

Check your cultural baggage at the door

On the altar, you may also see skulls and other human remains. While the western world associates bones with death, necromancy and spooky halloween kitsch, it is important to know that skulls hold nearly the opposite significance in Vodou. Try looking at the skull and seeing the comforting presence of an ancestor, or the balance between life and death.

While western cultures tend to avoid death and displace it from the family home, keeping the dead close is a crucial part of cultures from Romania to Indonesia to Haiti. In Vodou, death is not to be hidden from daily life, but embraced in ceremonies as a way to more fully appreciate and celebrate life.

Ancestors and dead family members may be called on to join the dance. Those who have passed away come among the community once more to offer advice, and take part in the rituals. Rather than framing this as a haunting, think of it as a glorious family reunion.

When attending a Vodou ceremony it is a good idea to approach the experience with a blank slate, and a relaxed, open mind, ready to learn. Check your cultural baggage at the door and enjoy the ride of a totally new experience!

a group of vodou practitioners dressed in white — Dancing at a Vodou ceremony
Photo: Franck Fontain

Wear something nice, but not white!

What you wear matters! Business casual attire is appropriate. Avoid loud T-shirts or anything ratty or worn out. Men can dress in jeans and a short sleeve button-up shirt, and women jeans and a blouse. Aim for fancy but respectful clothing, and no lavish jewelry. Rural dances will generally be more casual.

Color is a key consideration. The purity of white is highly significant at the dance and is reserved for Vodou practitioners, so it’s best not to wear white to any Vodou ritual. Patterns and colors are acceptable – but be careful with colorful head scarves! Keep reading to find out why.

It’s helpful to remember that Haiti can be remarkably hot at nearly any time of year and even sometimes at night. Linen and cotton are your best friend, regardless of whether you plan to attend a ceremony in a city or rural environment.

Bring an offering

While a Vodou dance is no dinner party, it is appropriate to bring an offering of alcohol. Wine is not the hostess’ beverage of choice in this case. Ask if you can offer a liter or half gallon of unrefined rum, called kleren. You can buy it locally and inexpensively almost everywhere in Haiti, but the gesture is important and will be valued, particularly in rural settings. Kleren is the fuel of many Vodou dances, offered to the spirits and the sèvitè (servants of the spirits) alike. The drummers – who often play all night and into the dawn – will be especially appreciative.

a vodou priest and practitioner performing a dance — A ougan at a Vodou ceremony
Photo: Pierre Michel Jean

Beginning the dance

A series of prayers, sometimes Roman Catholic in origin, begin the ceremony. Vodou spirits who serve as gatekeepers are saluted with appropriate honors, offerings, and invocations. If invoking the fiery Petwo lwa, voudiwizans might use whip-cracks, whistles, gasoline and even lit gunpowder to get their attention.

Who leads the dance?

You will be able to identify the Vodou initiates (the men and women who will orchestrate the ceremony) by their all-white ceremonial garb. Most initiates wear traditional Haitian skirts in white, starched white blouses and a white handkerchief on the head. Some may wear colorful satin headwraps. The color of the headwrap is associated with the lwa being served that day, but it also indicates rank in the temple hierarchy.

Mambo or manbo is the name for a female Vodou priestess. Ougan is the name for a male Vodou priest. Mambo and ougan are figures of great authority and respect in the community, responsible for intervening in a wide range of societal hardships, from illness to family conflict, financial trouble or even just a string of bad luck. As intermediaries between the lwa and humans, they act as servants who restore health, harmony and balance.

Drumming is believed to create a passageway to the spirit world. It’s a rhythmic invitation to the lwa to attend the dance being held in his or her honor. Much like a radio station, when the drummers tune into the specific FM frequency of the lwa, it begins to broadcast on that channel. Each lwa has their own drum rhythm and associated dances, and there can be variations between traditions, as well – a Dahomey-descended drum rhythm is different from a Congo-descended drum rhythm. Initiates can spend lifetimes perfecting their repertoire.

cosmogram being traces on floor with hand holding a candle — A vèvè being drawn on the floor of a hounfour
Photo: Pierre Michel Jean

Vèvè cosmograms

Towards the beginning of the dance, initiated Vodou practitioners will trace a vèvè cosmogram on the floor with white powder. This takes immense skill, precision and training. These symmetrical vèvè are ancient and unique to each lwa.

Once it is traced in perfect symmetry on the floor of the temple, an essential element is in place permitting the lwa to descend. Like the unique drum rhythms, the unique cosmograms are call signs, drawing down a particular lwa. As well as the precisely-drawn vèvè on the ground, a sequined flag depicting the cosmogram is hung in a place of honor for all to see.

Learn more about the intricate art of Vodou symbols with our visual guide to the vèvè of Haitian Vodou.

Possession Trances

If the dance is a success, expect to see a possession trance. In creole the person possessed is known as the chwal (horse) that will be “ridden” by the lwa. Here’s how to identify a chwal:

You may see people with pupils dilated, people with spasmodic behaviour, seemingly out of control of their bodies doing the impossible like walking over flaming hot coals. There is no need to be alarmed when people give their bodies over to the lwa to be directed in this way. It means the ceremony is a success, and it represents a culmination of complex rites and practices that have survived hundreds of years of repression.

The trance is an opportunity for the spirit to perform healing through the possessed chwal. Blessings may take place, and it’s also a chance for the lwa to rebuke those in the community who need to smarten up and change their ways.

The possession trance may last for just a few minutes or for several hours. The chwal who has given his or her body in service to the lwa will most likely wake up exhausted, not remembering what has transpired.

people dressed in white dancing and drumming during vodou ritual — Drumming and dancing at a Vodou ceremony
Photo: Pierre Michel Jean

If you’re afraid of the devil or possession…

Put aside imagery from horror films like The Exorcist or associations of possession with demons. Instead, remember that people enter the possession trance willingly. No matter what happens, remember that Vodou is practiced to restore order, balance, health, and harmony in the lives of its followers.

Many non-practitioners both in Haiti and abroad have been taught to associate Haitian Vodou with evil, demonic possession and even satanism. This is rather silly and slanderous, as there is not even a satan figure in the Vodou pantheon of spirits who could be worshiped.

Vodou practitioners believe in a supreme god named Bondye or Gran Met who is all-powerful yet remains aloof. There is no devil counterpart to Bondye, and like the concept of “source” or “godhead”, he is not directly involved in human affairs. The multitude of lwa – spirits of the ancestors – serve as intermediaries, much more comparable to the saints of the Catholic church than demons.

Still afraid you might get spontaneously possessed? Read our article Haitian Vodou Revealed to learn why this won’t happen.

Animal sacrifice

To ask for good luck, the servants of the spirits may make a blood sacrifice. Animals like roosters, chickens, doves, pigs, and goats may be slaughtered during the ceremony. The offering can be more or less bloody depending on whether it is for a fiery Petwo bosu (bull) spirit offering compared to, say, a ceremony held in honor of the gentle rada Marassa twins.

For western travelers who have grown up aware of PETA campaigns and animal rights activism work, it may be difficult to fathom 5,000 year-old ancient rituals being practiced largely unchanged today. If you are concerned about your reaction to this ancient practice, ask for details in advance so you can decide whether or not to attend.

older haitian women dressed in pink with chair on head — Women at a Vodou ceremony
Photo: Pierre Michel Jean

Do your homework

Haiti’s National Museum in Port-au-Prince is a great place to see some of the oldest, most historic Vodou drums – some date back to the 1500’s! The Musée du Panthéon National Haïtien (MUPANAH) is located on the Champs de Mars Boulevard and features a collection showcasing the heroes of the independence revolution, and the tools they used to found modern Haitian culture.

Just around the corner from the National Museum is the Bureau of Ethnology, a museum dedicated entirely to Haitian Vodou! If possible, do visit at least one of these museums prior to your Vodou ceremony experience.

LGBTQ+ and Safe Spaces

Cross-dressing, trans identies, and all gender expressions are welcome in Vodou communities. Same-sex relationiships and behaviour are often accepted without question. No one bats an eye – in this space, at least, these minority identities are respected as servants of the goddess of love, Erzulie. Expect the dance to be a safe space. You may see men in women’s dresses and much stranger things.

haitian vodou practitioners during ceremony — A ‘Chire Aiyzan’ ritual being performed during a Vodou eremony
Photo: Pierre Michel Jean

100% Vodou

The truth is, that even some Haitians who follow the Protestant or Catholic traditions and attend mass on Sundays can be found seeking advice from a mambo or ougan during the week. In fact, a popular bumper sticker in Port-au-Prince reads “Haiti, 80% Protestant 100% Vodouisan.” For outsiders, this widely-accepted practice can be hard to understand. Yet when a family member falls ill or life situations get dire, this faith-flexibility is common. It’s part of the complex syncretism of Haitian culture, where things are multi-layered and far richer in meaning than they often seem on the surface. Some people might go so far as to argue that you cannot truly understand Haitian culture until you have taken part in a Vodou ceremony.

At the end of the day, no matter your race, religion, sexual orientation or country of origin, you will be accepted with grace and warmth at a Vodou ceremony. Everyone is respected and the protection, good luck, and wishes for good health are extended to all who attend.

What do you say? Maybe it’s time to dance…

Written by Emily Bauman.

Published January 2021.

Explore Haiti’s Art & Culture

Krik-krak! – The Haitian Tradition of Storytelling

May 29, 2020 by admin

group of haitians sitting on chairs and porch in courtyard — Krik-krak storytelling in Cayes Jacmel
Photo: Anton Lau

Krik-krak! (and tim-tim!)

An oral tradition as old as the birth of Haiti, folk storytelling — or tire kont — is one of the pillars at the center of the country’s culture, and must be practiced to survive from generation to generation

“In my family, we are four, but when one of my brothers and sisters is not there, we can’t do anything…” Do you know the answer?

What you’ve just read is an example of a captivating Haitian cultural tradition known as kont, or “tales”. The scene in which you’ll hear these usually begins at nightfall, when children leave the warmth of their family homes to reunite outside and do what Haitians call tire kont – “telling tales”. These tales aren’t really stories, but rather short charades, each more amusing than the one before, based on the details and small objects of everyday life, and told in very colorful language. The practice of tire kont is often referred to as krik-krak! or tim-tim! because of the call-and-response formula of the charades.

haitian boys sitting in port-au-prince — Boys gathered for Krik-krak storytelling in Bois Moquette
Photo: Franck Fontain

How krik-krak works

The taleteller, the one who usually knows the answer to the charade, signals the start of a charade by calling “Krik!” To this, everyone replies: “Krak!”

When the taleteller says krik, they’re saying, “Prepare yourself, I have something for you to guess.” After people respond with “Krak!”, the taleteller continues: “Tim tim?” and the assembly replies, “Bwa chèch.”

“I may be small, but I have honored the greatest men.”

At this point, it’s up to the fastest person to answer. Suggestions shoot up from every corner: candle? Pen? Notebook? And if no one knows the answer, everyone admits defeat by saying, “Mwen bwè pwa.” Then, and only then, the taleteller reveals the answer to the riddle. Krik-krak is a communal practice that says a lot about Haitian people’s way of life. The tale, just like music and literature, contributes to keeping the Creole language alive and dynamic.

The practice of krik-krak / tim-tim is inherited from Haitians’ ancestors in Africa. In So Spoke the Uncle, Jean Price-Mars explains that similar practices appear in other countries where most of the population is descended from Africa, like Guadeloupe, and that the same krik-krak formula is still in use in some places in Africa.

Alongside riddles, there are also stories told to children and adults that follow the same formula, and which participate in the transmission of Haitian’s collective communal values and morality. Some tales, such as “Tezin” and “Ti Soufri”, are widespread across Haiti. Just like the fables and fairytales, these stories carry moral lessons and reflect social mores.

Haitian storytelling: growing or vanishing?

Orality occupies an extremely important place in Haiti, to the point where even Vodou, the most popular religion, is preserved overwhelmingly through oral traditions, including a strictly oral form of literature called odyans. The Haitian tale puts in perspective ways of life of the lower class and of people living in the countryside, where themes such as ownership, death, inheritance and family resurface often – familiar themes in European fairytales, which likewise often centre on the rural working-class. Although the social rite of telling stories around campfires is older than history itself, and the Haitian call-and-response guessing game is anchored in ancient African modes of storytelling, krik-krak! stands out as a unique treasure of Haitian culture, and one that both reflects and co-creates Haitian society.

However, since kont are handed down generation through generation orally, some rarely-told tales are at risk of disappearing…

haitian boys sitting together laughing — Boys gathered for krik-krak storytelling in Bois Moquette – Photo: Franck Fontain

There’s a Krik-krak! festival in March, and you’re invited!

Since 2009, an annual storytelling festival called Kont Anba Tonèl – the Intercultural Festival of Tales – has been hosted in Port-au-Prince as well as Jérémie and other provincial cities. Held every March, starting on World Story Day (March 20), the festival is largely an effort to showcase Haitian modes of storytelling, keeping the practice of krik-krak! alive. And it seems to be working – more and more comedians are turning to a career of professional taleteller, and some radio stations recover audio files of tales, archiving them to hold them in safekeeping for the future generations we hope will continue the practice.

If you visit Haiti during the last two weeks of the month of March, you’ll be able to attend the Kont Anba Tonèl festival and immerse yourself in an ancestral practice. Expect to hear a wealth of tales, attend talks by professional tale-collectors, and participate in workshops teaching many modes of storytelling, including krik-krak!. On that note…

“Krik? Gets dressed to the nines to stay at home?”
“Krak! The bed, of course…”

Written by Melissa Beralus and translated by Kelly Paulemon.

Published May 2020

Explore Haiti’s Art & Culture

Vodou Pilgrimage to Saut d’Eau

February 11, 2020 by admin

crowd of haitians standing under a huge waterfall — Pilgrims gathering beneath the Saut d’Eau waterfalls
Photo: Franck Fontain

On the trail of the Vodou pilgrimage to Saut d’Eau

Every year, this one-of-a-kind Vodou pilgrimage brings together crowds of the devoted and the curious

Haitian culture – we mention it a lot here at Visit Haiti, but what is it, exactly?

Haitian culture is a cluster of concepts, practices and identities, including the Kreyol (Haitian Creole) language, a set of morals, everyday customs, the history of the modern nation of Haiti (as well as the interrelated history of the Dominican Republic and the island of Hispaniola as a whole), and the Haitian religion – Vodou.

Spelled Vodou to distinguish it from the voodoo traditions of Louisiana and elsewhere in the African diaspora, Haitian Vodou is born out of the unique mix of many African religious practices with christianity, all of which were transported here to Haiti during the colonial period.

According to sales archives preserved from the colonial era (and still accessible in private collections or at the National Library of France), we learn that plantations often held slaves of up to ten different ethnicities. This included members of the island’s indigenous Taíno people, few of whom had survived the brutal regime of colonisation and enslavement up to that point. Colonial plantation owners were recommended to hold slaves from different ethnicities together on the same plantation, so that they’d have nothing in common but the color of their skin. People thrown together on Haitian plantations included Fon (Dahomey) people from Benin, Congo and elsewhere. In The Mysteries of Vodou, Laennec Hurbon explains that the word Vodou comes from the language spoken in Benin and means “invisible and formidable power”.

This multiculturalism allowed Haitian Vodou to acquire over the course of the years characteristics that are its own, and awards it all the richness it has today. One of the roots of this richness is the religious syncretism that allowed African practices to graft themselves to Christianity as well as to the indigenous practices that already existed on the island. From there, the Christian saints became vodou lwas and Christian celebrations transformed into Vodou ceremonies and celebrations.

One of these celebrations is the annual pilgrimage to honor the Miraculous Virgin of Saut d’Eau at the magical Saut d’Eau waterfall (spelled Sodo in Kreyol).

haitian girl sitting behind table with merchandise for sale — Vendor selling offer gifts at Saut d’Eau
Photo: Franck Fontain

The Miraculous Virgin of Saut d’Eau

Popular in Vodou spaces around Haiti, the Miraculous Virgin of Saut d’Eau is renowned for bringing luck in love and in economic transactions. You’ll also find her venerated under the names Saint Anne (Mother of the Virgin Mary in the Christian tradition) or Little Saint Anne (Kreyol: Ti Sent Án) or Miraculous Virgin.

Every year from July 14 to 16, devotees from across Haiti make a pilgrimage to the Saut d’Eau waterfall, located 60 miles north of Port-au-Prince. The event also attracts curious travellers from around the world, who want to witness this one-of-a-kind Vodou pilgrimage.

haitian pilgrims during a spiritual ritual by waterfall — Pilgrims bathing at Saut d’Eau
Photo: Franck Fontain

How to invoke the favor of the Miraculous Virgin

To obtain the Miraculous Virgin’s favor, Vodou practitioners travel to the sacred Saut d’Eau waterfall to conduct a purification ritual. Most practitioners make the pilgrimage in summer, but the ritual is possible at any time of the year.

The ritual is called a “luck bath”. The devotee journeys to the cult site with a calabash (a water flask made from a gourd) as well as gifts to offer to the goddess, before disrobing and diving under the magnificent Saut d’Eau waterfall. Devotees carry a small collection of leaves, plants, and herbs linked to the goddess and believed to have therapeutic virtues. If they want to, the supplicants can also bring orgeat syrup, perfume or flowers, or prepare a meal to offer as a pledge of their good faith and their loyalty to the lwa.

Once the preparations are complete, the supplicant bathes under the waterfall (either alone or with the help of an ougan (Vodou priest)), washing while invoking the protection and virtues of the goddess. It is critical, at the end of this ceremony, to break the calabash that served to carry water from the waterfall to wash oneself and to leave in the water the clothes which the supplicant had worn to the site – these represent their past bad luck. Instead, devotees leave dressed in new clothes, and hopefully imbued with the goddess’ protection and luck for the future.

crowd of haitians preparing for a spiritual bath by waterfall — Saut d’Eau
Photo: Franck Fontain

Make a pilgrimage of your own

Intrigued? Although it’s one of the most sacred sites in Haiti, Saut d’Eau is not cut off from the curious. Travellers are welcome to visit the waterfall any time of year. Whether you want to try your luck at invoking the lwa‘s favor, or just enjoy the experience of bathing under an incredible freshwater waterfall, framed by gorgeous forest filled with birdsong, you’re welcome to make a pilgrimage of your own to this very special place.

Saut d’Eau waterfall (spelled Sodo in Kreyol) is located 60 miles north of Port-au-Prince, near Mirebalais. The pilgrimage happens from July 14 to 16, but the site is open to visitors year-round (road conditions allowing).

The magnificent Saut d’Eau waterfall is just one of many mystical sites used for the Vodou luck bath ritual, including Bassin Saint Jacques and the gorgeous Bassin Bleu.

haitian woman in blue dress with small child in straw hat — Saut d’Eau
Photo: Franck Fontain

Written by Melissa Beralus and translated by Kelly Paulemon.

Published February 2020

Explore Haiti’s Art & Culture

Fèt Gede – the Haitian Day of the Dead

February 1, 2020 by admin

haitian man dressed in purple shirt with human bones celebrating fet gede — Fèt Gede in Port-au-Prince
Photo: Franck Fontain

Fèt Gede – the Haitian Day of the Dead

Fèt Gede – the Haitian Day of the Dead – is an annual tradition when practitioners of vodou parade through the streets, possessed by the spirits of the dead (gede)

Every year, on November 1 and 2, Haiti becomes the stage for a unique celebration: Fèt Gede, the “Festival of the Dead”. Much like the Day of the Dead practiced in Mexico and by Latin communities in the US, Fèt Gede is a way to pay respects to loved ones who have passed on.

In Haiti, each religion celebrates this differently: Catholics meet at church for a mass dedicated to the deceased, and Protestants come together too — but adherents of one of the country’s state religions — vodou — celebrate their deceased in a much more festive way. Although it overlaps with the concept and calendar space of Christian All Souls Day, Fête Gede traces its origins to African ancestral traditions, preserved across oceans and centuries in modern-day Haiti.

Gede shows are notoriously loud and extravagant, and can be seen nearly everywhere across Haiti, with Vodou practitioners dressed elaborately to represent the subset of lwa or loa — “spirits” — called gede — “the dead”. Gede may be invisible for the rest of the year, but during Fèt Gede, the dead definitely do not go unnoticed!

See more photos from a Fèt Gede celebration in Gonaîves here!

Fèt Gede celebrations
Photo: Franck Fontain

Vodou, lwa and gede

Vodou is a prominent feature of Haitian culture, and as a religion it has many practitioners — called vodouwizan — spread across the country. The religious syncretism between vodou and christianity has historically made it difficult to make an official estimate of numbers of practitioners, since most people who practice Haitian vodou to some extent also identify with a Christian denomination, but unofficial estimates suggest as much as 50% of Haitians practice vodou. For these vodouwizan, Fèt Gede is an important occasion to honor the gede.

But what are the gede exactly?

Every vodouwizan has their own gede. It’s either a close friend or a relative – the gede is the reincarnation of a loved one who has come from the afterlife to live in the body of the vodouwizan who called upon them. But not every ancestor is venerated as a gede. For the dead to become a gede, the vodouwizan must, through a Vodou ceremony, contact the deceased and transform them into a gede, which they can then invoke as they see fit.

According to vodou, by becoming a gede, the deceased are transformed from being simply a human soul that has passed on into a lwa, and this lwa generally has a name that begins with gede, for example, gede loray, with loray meaning “thunder.” Sometimes a relative who served a gede dies, and another vodouwizan decides to take up servitude of that same gede.

Party in the cemetary

During gede celebrations, the streets of every city are full of vodouwizan. On November 1 and 2, vodouwizan come together to around cemeteries to make devotions, perform precise rituals, and to generally honor the deceased.

Every cemetery on the island is overrun by vodouwizan – some possessed by gede, and others not. Those who are possessed are easily recognizable by their attire: dressed in white, black, and purple, their faces covered in white powder and black sunglasses, a walking stick in hand, and the indispensable bottle filled with alcohol and hot peppers (especially kleren and a type of habanero called goat pepper). The gede love hot peppers, and from time to time, in the middle of the street, they pour the pepper-infused alcohol all over their bodies, and particularly on their genitals, writhing and mimicking erotic postures and scenes, much to the delight of spectators.

Possessed by the gede lwa, these men and women cover several miles on foot while dancing, their waists leading their every movement. Following an unspoken instruction, they all share a single final destination: the cemetery. Once at the cemetery, the boisterous spectacle continues with loud singing, erotic dancing, and bodies drenched in spicy substances. Other vodouwizan who have come to visit their deceased relatives and friends take some time to pour coffee and grilled corn on their graves, and talk with the relative or close friend.

But first, paraders must obtain permission to enter the cemetery at the ceremonial grave of the “first man”, Bawon Samdi, and the first woman, Manman Brijit. The gede are a very large family; Bawon Samdi represents the father, Manman Brijit the mother, and they’re followed by Bawon Kriminèl, Gede Nibo, Gede Loray, Brave Gede, and Gede Zanrenyen, who together form an escort for all gede.

Bawon Samdi (/Samedi), also known as Papa Gede, presides over the festivities. Papa Gede’s colors are black, white and purple, and he is often characterized smoking cigars, wearing a top hat and sunglasses – frequently with only one lens. Some say this is because Bawon Samdi sees both worlds, which gives him an uncanny resemblance to the one-eyed god Odin of Nordic mythology, who also tread the path between the dead and the living.

haitian girls in purple/white dresses and painted faces celebrate fet gede — Fèt Gede celebration
Photo: Kolektif 2 Dimansyon

How to get involved

Each November heralds the sacred and spectacular celebration that is Fèt Gede – a raucous, bawdy, fiery festival that embodies many of the essential elements of Haitian culture, all splashed with bright paint, spicy food, strong drinks, and the rhythm of people’s feet on the pavement.

Fet Gede rituals are held throughout November but are concentrated on November 1 and 2. The biggest and brashest parade happens in Port-au-Prince at The Grand Cemetery, or ‘Grand Cimetière’. If you’re travelling by car, be prepared for the enormous crowds that make it impossible to get near the cemetery – you won’t find a place to park, but a chauffeur should be able to get close enough to at least stop and let you out. Entrance is through the main gates, which reads “Souviens-Toi Que Tu Es Poussiere” (“remember you are dust”).

Written by Jean Fils and translated by Kelly Paulemon.

Published October 2019

Explore Haitian Vodou & Spiritualism

Visit a museum dedicated to Vodou

September 13, 2019 by admin

large museum building decorated with snake paintings — The Bureau of Ethnology, Port-au-Prince
Photo: Anton Lau

Visit a museum dedicated to Vodou

A visit to the Bureau of Ethnology, a museum dedicated to Vodou in Haiti, is one of the top things to do in Port-au-Prince.

Near Champ de Mars at the corner of Rue Magny and Rue Oswald Durand, this museum allows you to get acquainted with Vodou and its place in Haitian society.

This is the best place to begin an exploration of “lwa” and the many rhythms and shades of Vodou. Inside, you’ll find Vodou artifacts, artwork and anecdotes of anthropological research on Vodou (also spelled Vodoun and Vaudou) traditions. Most of the exhibits are described in French.

bronze statue of taino indian in museum courtyard — Taíno statue at The Bureau of Ethnology, Port-au-Prince
Photo: Anton Lau

About the collection

The exterior facades of the National Ethnology Office house a permanent photo exhibition on several aspects of the life and activities of Haitian society: scenes of the Haitian national carnival, Vodou rituals, Vodou-infused folk dance and more.

The interior offers an equally captivating photo exhibition of scenes of social and cultural customs specific to the Haitian nation, including national costumes and their histories. Haitian artists are also represented here, accompanied by interpretive material (mostly written in French). Key spiritual concepts, from the “lakou mansson” of Léogâne (Haitian Creole: Leyogàn) to the “lakou Badjo, Soukri, Souvenance” of Gonaïves, are depicted together with explanations of their importance in Haitian society.

Founded in 1941 by Haitian novelist Jacques Roumain and run today by Erol Josué, the museum has as its mission the preservation and classification of all anthropological artefacts found on the Haitian side of the island of Hispaniola, including protecting and organising excursions to important archaeological sites. It’s possible for visitors to join some of these – just ask when you get to the museum.

bronze statue of wild boar — Statue at The Bureau of Ethnology, Port-au-Prince
Photo: Anton Lau

Getting there

Signposted as the Bureau National d’Ethnologie, The Bureau of Ethnology is on the corner of Rue Magny and Rue Oswald Durand, close to Champ de Mars in the heart of downtown Port-au-Prince.

Written by Jean Fils.

Published September 2019

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Fèt Gede – the Haitian Day of the Dead

Fèt Gede – the Haitian Day of the Dead – is an annual tradition when practitioners of vodou parade through the streets, possessed by the spirits of the dead (gede)

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