By:Herve Gilbert herve.gilbert@gmail.com
The celebration of «Guédés » (also
spelled Gede or Ghede), commemorated on November 1st and
2nd, inHaiti and in the diaspora ,is symbolic of the voodoo
religion in Haiti. In the mythology
of voodoo, the Guédés represent the spirits of death and
resurrection. On this occasion, the vodouists hold
ceremonies to celebrate their gods represented by different
« Barons» as «Baron
Saturday» , «Baron Cemetery», «Baron Lacroix», « Baron Criminal »and « Grann Brigite
» «Bride
of Baron » (first woman buried in
the cemetery).
Vodouists believe in a distant and unknowable creator
god, «Bondye»
. As Bondye does not intercede in human affairs, direct their worship toward
spirits subservient to Bondye, called « lwa » . Every « lwa »is
responsible for a particular aspect of life, with the dynamic and changing
personalities of each lwa reflecting the many possibilities inherent to the
aspects of life over which they preside. In order to navigate daily life,
vodouists cultivate personal relationships with the loa through the
presentation of offerings, the creation of personal altars and devotion nal
objects, and participation in elaborate ceremonies of music, dance, and spirit
possession.
There is a diversity of practice in Voodoo across the
country of Haiti and the Haitian diaspora. For instance, in the north of Haiti,
the « lave tèt »
(head washing) or « kanzwe » may be the only initiation, as it is in the
Dominican Republic and Cuba, where as in Port-au-Prince and the south they
practice the kanzo rites with three grades of initiation – « kanzo senp,
si pwen, and asogwe » – and the
latter is the most familiar mode of practice outside Haiti.
The overall tendency in Voodoo is conservative in accord
with its African roots, there is no singular, definitive form, only what is
right in a particular house or lineage. Small details of service and the
spirits served vary from house to house, and information in books or on the
internet therefore may seem contradictory.
 |
| A goat is sacrificed for the ceremony |
There is no central authority or «
pope » in Haitian Voodoo, since every mambo and houngan is the head of their
own house", as a popular saying in Haiti goes. Another consideration in
terms of Haitian diversity are the many sects besides the « Sèvi Ginen » in
Haiti such as the Makaya, Rara, and other secret societies, each of which has
its own distinct pantheon of spirits.
Voodoo originated in the French slave colony
of Saint-Domingue in the 18th century, when African
religious practice was actively suppressed, and enslaved Africans were forced
to convert to Christianity. Religious practices of contemporary Vodou are
descended from, and closely related to, West African Vodun as practiced by
the Fon and Ewe.
Voodoo also incorporates elements and symbolism from other African peoples
including the Yorùbá and Bakongo;
as well as Taíno religious beliefs, and European
spirituality including Roman
Catholic Christianity, European mysticism, Freemasonry,
and other influences.
So, what is Voodoo? let's take a look ...
This traditional celebration leads
to moments of tremendous excitement.In the
street, the vodouists engage in a dance with
erotic gestures bordering with indecency,
drink vinegar, eat chili pepper and launch without reluctance coarses and obscene
words Many reactions that characterize the behavior of Guede. In the pantheon
of voodoo, this is one of the gods inherited from the pre-Columbian preriod,
according to Haitian ethnologists.
 |
| Max Beauvoir, the headquater of the Voodoo in Haiti. |
The colors in voodoo embellish the scene
set for the conduct of events Guédés. The traditional
colors are black and purple. The costume Guede Nibo is
composed of three colors: black, purple and white. The « Gede Nibo » is
recognized as the protector of the living dead.
A Haitian Voodoo temple is called an « Hounfour » . After a day or two of preparation setting up
altars at an Hounfour, ritually preparing and cooking fowl and other foods,
etc., a Haitian Vodou service begins with a series of prayers and songs in
French, then a litany in Kreyòl and African "langaj" that goes
through all the European and African saints and loa honored by the house, and
then a series of verses for all the main spirits of the house. This is called
the "Priyè Gine" or the African Prayer. After more introductory
songs, beginning with saluting Hounto, the spirit of the drums, the songs for
all the individual spirits are sung, starting with the « Legba » family through all the Rada spirits, then
there is a break and the Petwo part of the service begins, which ends with the
songs for the « Gede » family.
 |
| A priestess of voodoo drawing a vèvè of "Gran Brigit" |
The Vévé or Vèvè is a symbolic graphic that
priests or priestesses of voodoo draw around the (poteau-mitan)
post-midlife with all kinds of powder, flour, ashes, chalk powder or
herbs.Once drawn on the ground, they become a complex and harmonious patterns
graphics, mysterious geometric figures which only insiders know the meaning.
The « Vévé » is an ephemeral art and fades away during the
offerings and the ritual dances.
The Vèvè »represent a
LOA, and meets every stylized symbols that can represent it. For example:
Damballah Wèdo: it is symbolized by two snakes in a
triangle around a cross.
Ogou Legba: it is symbolized by a sword in the middle
of a triangle with its base.
Papa Legba: it is symbolized by a cross decorated
with a cane.
Baron Samdi: it is symbolized by a cross on an altar
or a tomb, surrounded by two coffins
So, the type of the "Vèvè" displayed on the
ground shows the relationship of the Voodoo. Yet, this sacred script has no
illustrative purpose, it is ephemeral nature and must erase throughout
offerings and ritual dances.
 |
| A woman into a trance during the ceremony |
As the songs are sung, participants believe that spirits
come to visit the ceremony, by taking possession of individuals and speaking and
acting through them. When a ceremony is made, only the family of those
possessed is benefited. At this time it is believed that devious mambo or
houngan can take away the luck of the worshippers through particular actions.
For instance, if a priest asks for a drink of champagne, a wise participant
refuses. Sometimes these ceremonies may include dispute among the singers as to
how a hymn is to be sung. In Haiti, these Vodou ceremonies, depending on the
Priest or Priestess, may be more organized. But in the United States, many
vodouists and clergy take it as a sort of non-serious party or
"folly".
 |
| The drum is one of the catalysts that boost the participants |
In a serious rite, each spirit is saluted and greeted by
the initiates present and gives readings, advice, and cures to those who ask
for help. Many hours later, as morning dawns, the last song is sung, the guests
leave, and the exhausted hounsis, houngans, and mambos can go to sleep.
Participants in the
event of Guédés are from more the poor disadvantaged
classes than the middle classes. Some practitioners who
live abroad do not intend to negotiate this appointment.
However, it seems difficult to confirm the open participation of the Haitian bourgeoisie in such events. A segment of this class simply commemorateAll Saints in strict compliance with the standards Catholics.
By Herve Gilbert
To be continued...
Note : Lwa: gods in voodoo pantheon
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