remained a central theme in their lives. To understand
the complex nature of African religious traits and
how they developed and were preserved in Haiti
and Louisiana, one must first examine the tradi-
tional religions of West Africa that were originally
practiced by enslaved Africans in America. The
culture surrounding African societies was spiritual
and holistic, focusing on the connection of mind,
body, and spirit, which contradicts the individual-
ist, competitive nature of European society.
Although there existed some variances between
communities based on specific ethnic particu-
larities, most African religions share the same
basic beliefs and practices. Some of these beliefs
include the acknowledgment of one Supreme God/
Creator, tribute paid to a pantheon of deities,
ancestor reverence, and nature nurturance.
VoduVodu, as a religious system, derives from
Dahomey, the old kingdom of Benin.VoduVoduis
actually a Fon word that means “spirit” or “deity.”
The religious system is based on a hierarchy that is
centered on a Supreme Creator, Nana Buluku; a pan-
theon of deities that are associated with various ele-
ments of nature,Loa; and the ancestral spirits of the
Dahomean people, the tovodou. VoduVodu was
transported to the United States during the European
Trade of Enslaved Africans. In particular, Africans
who were brought to Haiti by way of Dahomey
interacted with other groups, including the Yoruba
and the Congolese. This interaction allowed for the
continuance of VoduVodu traditions.
African religion was brought to New Orleans,
first by the initial group of enslaved Africans from
the Senegambia territories. After the African revo-
lution of Santo Domingo, another wave of African
people brought their religion to New Orleans. The
Vodu tradition was strengthened and reinforced
by the free and enslaved African community of
New Orleans. It is important to note that the
practice of Vodu in New Orleans is not the purest
manifestation of Vodu as it was known in
Dahomey. Also, it is not the same religious system
that is observed in Haiti.
Vodu in New Orleans is a mixture of Dahomean
religion, Congolese traditions, and some parts of
Native American spirituality. New Orleans Vodu
lacks some of the gods and traditions that existed in
Haiti. New Orleans Vodu operates under a matri-
archal system that is governed by Vodu queens
known asvodoiennes. Also, Marie underwent the
tutelage of Dr. John Bayou, a well-known
Senegalese conjurer (root worker). Once Marie rose
to power, she commenced the coalescence of scat-
tered Vodu communities.
Vodu in New Orleans also consisted of root
work andgris-grisorju-ju. People would seek out
“conjurers” or other spiritualists for spiritual
intervention or protection in their daily affairs.
These favors ranged from those concerning love to
political influence. Although most workers used
their powers for positive forces, there were some
who did not. It was probably the work of this
small percentage of people that was sensational-
ized by people outside of the religion. This aspect
of the religion became known as hoodoo and is
often the basis for misconceptions that public
society has about Vodu.The Vodu Queen
The Widow Paris, as Marie Laveau was infamously
called after her first husband’s disappearance, was
a woman whose reputation has made her one of the
most infamous figures of the 19th century. Some of
the stories that have been passed down about her
are true, although many of them are not. As the
granddaughter of a powerful priestess in Santo
Domingo, Marie had a familial background in
African spirituality. She was drawn to religion after
the death of her mother, and she did not take long
to dominate the culture and society of Vodu in New
Orleans. As a queen for several decades, Marie
Laveau was mother to many. People sought her
advice for marital affairs, domestic disputes, judi-
cial issues, childbearing, finances, health, and good
luck. Marie would in turn counsel her practitioners
by supplying them with advice, often generated
within the homes she served as hairdresser, or by
supplying them with protective spiritual objects
such as candles, powder, and an assortment of
other items mixed together to create a gris-gris.
Although there were some similarities, Vodu
in New Orleans differed from the Vodou of
Haiti. Because of the successful revolution of
Saint Domingue, the island was isolated, and
religious and cultural practices were maintained
and sustained. However, New Orleans had to
adhere to strict European laws, codes, andLaveau, Marie 377