enclosure). Upon entering the convent, the new
member is possessed by the Vodun and she or he
becomes Vodunsi ipso facto, more precisely
Hundéva(he or she who has entered the convent).
However, the initiation is a long process that has
several stages. During the first 3 months, the new-
comer isHundoté(a new member awaiting initia-
tion) orKajèkaji(one more gourd having joined the
existing gourds), that is, the neophyte. In the con-
vent, the neophyte is trained under the supervision
of theXwégan(head of the house) and theKangan
(the rope master) or he who enforces discipline.
The Hunxwé is a stern training center, where
the elect is initiated into the immutable rites and
principles of the Vodun to whom he or she is con-
secrated for his or her whole life. Before the neo-
phyte is introduced to anything in the convent, he
or she must take a vow of loyalty and absolute
discretion. The guiding principle of the Hunxwé is
a saying, “The reason we have two ears, two eyes,
and only one mouth is that we may hear more and
see more, but speak less.” The curriculum is all-
encompassing and includes courses on the Vodun
code of conduct, its history, rites, taboos or pro-
scriptions, the Vodun language, ululation, cultural
chants, Vodun songs and dance, walk on all fours,
litanies, and incantations, as well as the healing
properties of herbs. The Vodunsi is permanently
marked and tattooed all over. Tattooing is both a
religious symbol and an adornment for the
Vodunsi, especially during Vodun festivals.
During the internship in the convent, the Vodunsi
is taught several income-generating activities such
as basket weaving, pottery, raffia matting, hat
making, tie-dyeing, the rope-making trade, fowl
raising, and sculpture, which are sold in local
markets by the convent servants. The Vodunsi has
a hectic daily schedule under strict supervision of
Vodunsi trainers who report to the Hunnon, also
called Houngan or Hungbonon, the paramount
Vodun priest. The training is so intensive that the
Vodunsi barely has break time. Laziness is consid-
ered a scourge because one rule in the Vodun con-
vent is thatKajêkaji mon no do hwemê mlon, the
neophyte does not take afternoon naps.
Upon satisfactory completion of the initiation
rites, the consecration, and intensive training in
the convent, the Vodunsi returns to the world of
Kóssi (laypeople or noninitiates). Among other
important recommendations the Hunnon imposes
on the Vodunsi are the cultivation of brotherhood
and sisterhood with other Vodunsi and deep love
and respect for the Vodun. As a chosen servant of
the Vodun, the Vodunsi commands respect in tra-
ditional society and is sometimes feared as well.
Some grave offenses, such as adultery committed
by the Vodunsi or the nonrespect of the solemn
vow taken upon arrival in the convent, can lead
to excommunication. The Vodunsi may indeed be
either a male or female adept, yet only women are
said to commit adultery.Thomas Houessou-AdinSeealsoInitiation; Vodou in BeninFurther Readings
Bhêly-Quenum, O. (n.d.).Du Vodú et des pratiques de
l’Afrique des profondeurs. Retrieved March 16, 2006,
from http://www.obhelyquenum.com
Clochard, B. (Ed.). (1993).Ouidah:Petite anthologie
historique[Ouidah: A Short Historical Anthology].
Cotonou, Benin: FIT Edition.Vodunsi 701