oppression associated with enslavement. Vodu
was often under scrutiny by public officials and
the law. Nevertheless, Vodu held a strong pres-
ence in New Orleans throughout the centuries.
The two most significant figures were Le Zombie,
which was the physical manifestation of
Danballah, and Elegba or Papa Legba. Special
attention was also given to Bon Dieu, the
supreme God. These spiritual beings were wor-
shipped through song, dance, ritual, and sacrifice.
Vodu ceremonies and activities took place at
various sites around the city. As queen, Marie
Laveau predominately orchestrated rituals at
three main sites: her home on St. Ann Street,
Congo Square, and Lake Pontchatrain. At her
home on Saint Ann Street, Marie Laveau would
converse with clients who would meet with her
regarding any issues they were having. In her
backyard, she would also have ceremonies that
conjure the spirit of the Great Zombie, the deity
Damballah who would manifest through a snake.
The second major ritualistic space, Congo Square,
was a public square that was set aside by city offi-
cials as a gathering space for both enslaved and
free African people. This was the only place in the
city where drumming and dancing was allowed.
Marie Laveau would gather her followers here on
Sundays to dance and worship. No major cere-
monies would take place here, but it was a place
of spiritual gathering and rejuvenation for
Africans who experienced major oppression and
hardships both on the plantation and as free
citizens. The last place of significance that was
presided over by Marie Laveau was Bayou St. John’s,
which was located on the shore of Lake
Pontchatrain. It was here that major ceremonies
took place among the initiated in the religion.
Marie would often be accompanied by her “king”
or a second-ranking male officiate. Singing, danc-
ing, drumming, and spirit possession would occur
in these gatherings. Curious white people would
often sneak into the woods to witness these cere-
monies. For sensationalism, they would often
report extreme tales of what they witnessed.
RivalsIn a religious system of hierarchy, with a matriarch
prominently situated at the top, there were often
rivalries over who should rule the Vodu system in
New Orleans. Before Marie took reign, there were
two women who preceded her as queen. The first
was Sanite Dede, who was a Congolese woman
who ruled for several years before she was usurped
by Marie Saloppe. Marie Saloppe was a Creole
woman from Santo Domingo who was familiar
with Marie’s grandmother. She introduced Marie
to the intricacies of the religion and provided her
with her fundamental tutelage.
After taking a prominent stance as Vodu queen,
Marie reigned unchallenged until 1850, when
another Creole woman named Rosalie attempted
to challenge Marie’s position. To create an aura of
fear and awe, Rosalie placed a huge life-sized
wooden doll in her yard that was said to have
been imported from Africa. The statue was
covered with beads and intricate carvings. When
people in the Vodu community began expressing
fear and respect for Rosalie because of the doll,
Marie stole the statue. She was taken to court by
Rosalie, but used her persuasive powers and influ-
ence to have the doll permanently removed. There
were several other root workers and Voduists who
gathered mild attention during Marie’s reign.Survival of Vodu
During the latter years of her life, Marie Laveau
had to move her practices across the Mississippi
River to the area of New Orleans known as
Algiers. Algiers was the first point of arrival of
enslaved African people in New Orleans and also
the birthplace of Vodu in New Orleans. Although
Marie discouraged her daughters from becoming
involved in her religious practices, her seven
daughters continued the Vodu tradition and
became known as “the Seven Sisters.”
After the death of Marie Laveau in 1881,
which occurred simultaneously with the integra-
tion of black people into society, Vodu in New
Orleans lost a great deal of its adherents. As more
people began assimilating economically and
socially, the need to depend on the ancient rites
and traditions of the old-time religion decreased.
Vodu began taking on new forms, becoming
incorporated into other religions.
A woman by the name of Leaf Anderson,
commonly called Mother Anderson, a spiritualist
from Chicago, arrived in New Orleans in 1920.
She claimed that she had a connection with the378 Laveau, Marie