fact, houngans’ role within Vodu culture is to per-
form rituals and/or ceremonies to prevent or ward
off influences that have the possibility of affecting
a particular person or the life of loved ones.
Traditionally, houngans do not view themselves as
medicine men or wielders of magic, but rather as
intercessors between followers of the Vodu reli-
gion and god.
Students or assistants of the houngan are often
called on to perform ceremonial dances at rituals
in which the houngan or mambo is presiding.
Students of the houngan are referred to asbadji-
cansand can have dual roles as publicity agents or
as spies to track the activities of witchdoctors.
A famous houngan among the religion is Dutty
Boukman, who many believe initiated the Haitian
revolution against the French after a ceremony
was performed August 14, 1791, at Bois Caïman,
which subsequently led to the independence of
Haiti from France in 1804.
Monica L. RhodesSeealsoBoukman; Mambo; Priests; Vodou in Haiti
Further Readings
Blier, S. P. (1995).African Vodun:Art,Psychology,and
Power. Chicago: University of Chicago Press.
Simpson, G. E. (1940). Race, Culture, and Groups:
Haitian Magic.Social Forces, 19 (1), 95–100.
HOUNSI
The termhounsi(also spelledounsi) has its origin
in the Fon language of Dahomey, where it means
that one has become the spouse of a spirit (Vodun
or Lwa in Haiti). In accepting the call of the
Vodun or Lwa to become a hounsi, one becomes
accepted as a member of aoumfò(temple) with all
the religious and communal responsibilities that
such a position requires, but, more important, one
becomes aserviteur(servant) of the divinity.
It is the Lwa who ultimately call the individual
to become their wife or husband. The primary
function of the hounsi is to assist the mambo
(priestess) and oungan (priest). Hounsi are in fact
indispensable to the overall success of the oumfò.
They comprise the liturgical hierarchy that also
includes the hougan (ougan) and mambo, who are
the primary leaders within the religious commu-
nity. It is the hougan and mambo that ensure that
the proper religious protocol is adhered to
throughout the initiation process that leads one to
the title of hounsi and thus ultimately allowing
one to become a member of the oumfò.
Those who are initiated as hounsi are called
into this sacred service by the lwa. Spirit posses-
sion of the individual is usually a sign that the lwa
has chosen one to become a serviteur. The individ-
ual called into service is initially referred to as an
ounsi basal. The ounsi basal is not a rank, but
simply a term synonymous with one who
regularly attends a Vodou service, but has not
yet become a member.
The ounsi bosal must first have their heads
“washed” in preparation to receive their lwa. This
head “washing” also serves to awaken and pre-
pare them to fully and faithfully serve their lwa
and community. After education and training as
anounsi lave tet, one prepares for the kanzo rites,
which lead to the rank of ounsi. It is not until the
ounsi kanzo rites are completed that one becomes
fully married to their lwa or true serviteurs of the
spirit and permanent members of the oumfò.
Ideally, the traditional nature of these rites
maintains a certain historical continuity and
authenticity if performed in Haiti. Therefore,
many seeking to undergo such an initiation are
encouraged to travel to Haiti to ensure strict
adherence in following out of these sacred time
honored customs.
For instance, during a Voodoo service, the
ounsi can be seen singing particular songs to
invoke the lwa that have been invited to the ser-
vice. The ounsi are familiar with the colors, songs,
and characteristics of each lwa out of a pantheon
numbering more than 1,000. Usually it is one’s
primarily lwa that becomes the mait tete (master
of one’s head), although one can serve more than
one lwa. It is in the cultivation of the relationship
between the lwa and the ounsi that spiritual
progress is attained. When the lwa “mount” the
ounsi, not only do they possess their “horse,” but
they also provide them with information and
knowledge that remain hidden from the noniniti-
ate. It is the marriage between the lwa and the
human being that completes the human process.Hounsi 319