Archives For Haiti

Unleash the Hounds! (Link Roundup)

Jason Pitzl-Waters —  December 13, 2012 — 7 Comments

There are lots of articles and essays of interest to modern Pagans out there, sometimes more than I can write about in-depth in any given week. So The Wild Hunt must unleash the hounds in order to round them all up.

  • Jeet-Kei Leung, a researcher into ”transformational festival culture,” heads up a new web documentary series entitled “The Bloom” about these events. The first episode is due in February, but you can watch this 9-minute preview video now, featuring some familiar faces (and places) and plenty of Pagan-friendly themes. Quote: “Amidst the global crisis of a dysfunctional old paradigm, a new renaissance of human culture is underway [...] THE BLOOM tells the vibrant, compelling and colorful story of a cultural renaissance in progress with the artistic sensibility and inspired creativity from which the culture has been birthed.”
  • Art dealer and museum curator Carine Fabius writes about Baron Samedi, Haiti’s Lord of Death and Sexuality, and why the Haitian people love him. Quote: “I also reminded people that the Baron isn’t just the Spirit of Death. As many of the numerous works featuring larger-than-life phalli imply, he is also the Spirit of Sexuality, the extension of which is life. The Baron is death in charge of life; he is a guide and source of comfort during difficult times, and the one who takes life away. He may be unpredictable but he is God’s ultimate helper.”
  • Yesterday was a unique calendrical event: 12-12-12, which of course means that someone had to do something stupid, like carve a pentagram into his 6-year-old-son’s back. Quote: “According to CBS DFW, Brent Troy Bartel of Richland Hills, Texas, told a 911 dispatcher early Wednesday that he had carved the religious symbol — often used as a symbol of faith by Neopagans — on his 6-year-old child because ‘it’s a holy day.’” The star, or pentagram, is a symbol used by many faiths, philosophies, and traditions, and this has nothing to do with modern Paganism. Bartel is now in custody, the boy is in stable condition, and with his mother.
  • The Cornwall “Paganism Sex Case” (as dubbed by the BBC), which I’ve covered here previously, has now been turned over to a jury for a verdict. Quote: “Prosecutor Jason Beal said the duo had “used the cloak of paganism” to commit the offences. He said Mr Kemp had “put up a number of explanations” for him being linked with the case, but they were nothing more than “diversions” or “red herrings”.” During the course of the hearing, murdered occultist and parish councillor Peter Solheim was also accused of being part of their group (Solheim was murdered by a former lover).
  • The male lead in Bollywood film Ek Thi Daayan, Emraan Khan, is apparently talking to real-live Wiccans to better research for the supernatural witchcraft-themed film. Quote: “The actor didn’t know that many practitioners of the Wiccan craft reside in Mumbai, in fact, he didn’t even know that certain forms of witchcraft are practiced till today [...] the actor is making the rounds of the plush residences in Mumbai where Wiccans stay and practise their craft. Emraan visits them diligently, to find out more about their customs and philosophies. Friends of the actor say his research has made quite an impression on him.” So now you know where Wiccans live in India, the “plush residences” of Mumbai!
  • With a new film treatment of “On the Road” on its way, Scott Staton at the New Yorker considers Neal Cassady as a sort of American “muse and demigod,” a holy fool, “the consummate hipster-savant.” Quote: “He presented an extreme embodiment of American freedom to close friends who were determined to become writers, and in being thus grafted onto their work, he became an unlikely literary legend.”

  • Singer, songwriter, and visual artist Phildel sent me a link to her new video “Storm Song,” saying that it’s “a celebration of the natural world,” and that she has “always enjoyed a strong spiritual connection to nature.”I think many folks here will enjoy the song, and the imagery in the video. Her debut album “The Disappearance of the Girl” is set for release in January 2013.
  • “Hobbit” director Peter Jackson says that “West of Memphis,” the documentary on the West Memphis 3 that he produced with partner Fran Walsh, was one he “never intended to make,” but that “it turned out to be the most important one they’ve ever made.” Quote: “Their support turned into funding of scientific research and, when they felt they needed to present the evidence to the public, they eventually decided to make a documentary on their findings. They asked Amy Berg (“Deliver Us From Evil”) to direct.” For all of my coverage of the West Memphis 3, click here.
  • The Baltic Crusades were pretty terrible it turns out: “The Baltic Crusades left major ecological and cultural scars on medieval pagan villages, and new archaeological evidence shows the campaign caused deforestation, pushed species to extinction and may have even ended a pagan practice of eating dogs.” I guess it was good for the wild dogs, but still. Pretty bad.
  • More and more people are starting to notice that the “religiously unaffiliated” are becoming an important voting demographic. Quote: “The religiously unaffiliated voters are almost as strongly Democratic as white evangelicals are Republican, polls show. Their overwhelming support of Obama proved crucial in a number of swing states where the president lost both the Catholic and Protestant vote by single and low-double digits, but won the “nones” by capturing 70-plus percent of their votes.” Maybe it’s time to tone down the Christian culture war stuff?

That’s it for now! My best wishes to everyone heading to Between The Worlds! Feel free to discuss any of these links in the comments, some of them I may expand into longer posts as needed.

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Unleash the Hounds! (Link Roundup)

Jason Pitzl-Waters —  October 24, 2012 — 9 Comments

There are lots of articles and essays of interest to modern Pagans out there, sometimes more than I can write about in-depth in any given week. So The Wild Hunt must unleash the hounds in order to round them all up.

Chico Goddess Temple entrance.

Chico Goddess Temple entrance.

  • The Quietus interviews Hexvessel’s Matthew McNerney, who talks about his band’s unique mix of metal, jazz and psychedelic folk, and also opens about Paganism, the natural world, and practicing magick. Quote: “I was brought up a Catholic, so I know about organised religion. I’ve always been interested in the occult and magick. I don’t know how much you can say about practising magick, because I think it’s something that’s very personal and very subjective and I think this album is about that. It’s about “When does magick become objective? When does religion become an objective thing? What does it mean to be holy?” It’s all connected with nature and how we see ourselves in relation to the world around us. It’s definitely the theme of the album, and I believe that we’re creating and practising magick all the time.”
  • Gina Athena Ulysse, Professor of Anthropology & African American Studies at Wesleyan University, writes about defending Vodou in Haiti at The Huffington Post. Quote: “In recent years, defensive tactics have included the formation of umbrella organizations (such as Zantrayand Bode Nasyonal) that brought practitioners together to address common concerns. It must be noted that these groupings are not necessarily representative of all Vodouists and are not without controversy. Nonetheless, with the persistent presence of protestant missions and increasingly aggressive spiritual cleansings and other attacks especially since the 2010 earthquake, Vodouists have become increasingly vulnerable and have to be on the offensive.” Ulysse also notes the recent controversy over the amended Haitian constitution, and the fear that it may have removed protections for Vodou practitioners.
  • Boing Boing’s Gweek podcast interviews Lisa Morton, author of “Trick or Treat: A History of Halloween,” about, well, the history of Halloween. Quote: “Have you ever wondered about the origins of Halloween? Where does the word Halloween come from? What is the origin of the term trick or treat? Why do we carve jack-o’-lanterns? And how did costumes come into play?”
  • Tourist-trade witch, living in cave, seeks potential suitors. Seeks someone less “goody-goody” than Merlin, but not as evil as Voldemort.

That’s it for now! Feel free to discuss any of these links in the comments, some of these I may expand into longer posts as needed.

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Unleashing an New, Independent, Wild Hunt!

Jason Pitzl-Waters —  October 16, 2012 — 39 Comments

Though I’ve written thousands of posts for The Wild Hunt, I couldn’t help but feel a certain sense of excitement writing today’s. Not just because I’ve been away for over a week, but because this is the first post of a newly independent Wild Hunt. A Wild Hunt that, while maintaining many of the things you’ve grown to love about our site, will also see a number of changes. The first will be that The Wild Hunt is no longer a solo venture. I am proud to welcome two new writer/reporters who will be making regular contributions each month here at this site: Rynn Fox and Heather Greene (Miraselena). Both have excellent resumes and backgrounds, and I’m excited about not only for what they’ll bring to you as readers, but also what they’ll allow me to do: spend more time writing and researching original journalism for the Pagan community.

In addition, The Wild Hunt is standing on principle, and will not only be paying our two new reporters, but will also be paying all contributors to the site from this point forward. I’ve seen a troubling trend within our culture to expect content and excellent reporting to happen without support from the community the writers are serving. While there is amazing free content out there, and many, many, talented writers who are doing this for the love of it, I feel there needs to be a space where this work is nurtured, supported, and paid for. From guest posts by top-notch writers like Eric Scott, a contributing editor at Killing The Buddha, to the contemplative writings of Teo Bishop, or the latest breaking story from a Pagan Newswire Collective bureau. So with my first post of the newly independent Wild Hunt, let me announce our annual Fall Funding Drive.

Fall fund large

http://www.indiegogo.com/the-wild-hunt-fall-funding

Over the next month I’m hoping to raise $6000 to not only cover costs here, but to use that money to turn The Wild Hunt into an enterprise that pushes this site to a different level, one that sustains, trains, and propagates excellence in Pagan journalism, analysis, and commentary. Head over to the official IndieGoGo site for a full explanation of what the money will be used for, the various perks of becoming a Wild Hunt funder, and why your donation is so important. So spread the word, and if can, please contribute!

Now, having said all that, it’s been a while since we’ve unleashed those hounds, hasn’t it? Let’s take a look at some stories that have been percolating while I’ve been away.

That’s all I have for now, but expect much more in the days and weeks (and hopefully years) to come! Thanks to all of you for your support, and I hope you’ll spread the word about our Fall Funding Drive and consider donating to help us achieve our goals!

Thanks to Valerie Herron for allowing me the use of her lovely “Cernunnos” illustration for The Wild Hunt.

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Interview with a Vodou Priestess

Jason Pitzl-Waters —  August 15, 2012 — 3 Comments

The Times Picayune interviews Sallie Ann Glassman, an initiated Vodou priestess who runs the Island of Salvation Botanica in New Orleans, and is author of “Vodou Visions: An Encounter With Divine Mystery.” Glassman has been gaining increased media attention lately because of her relationship with comedian Joan Rivers, who is performing at a benefit for the  New Orleans Healing Center. In the videos below, Glassman talks about Vodou, cleansing Joan River’s house, and the upcoming benefit.

Part one:

Part two:

For more on Sallie Ann Glassman, check out the Times Picayune’s story from 2010 about how she rescued her mentor, Vodou priest Edgard Jean Louis, after the disastrous Haitian earthquake. It’s nice to see such uniformly positive coverage of Vodou practitioners in the United States.

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Pagan News of Note: Update on Vodou in Haiti, Maxine Sanders Interview, and More!

Jason Pitzl-Waters —  July 23, 2012 — 14 Comments

Welcome to the working week! I hope you’re all having as good a Monday as possible. Let’s start off with an important update on a previously reported story, and then move on to some Pagan news of note.

Haitian Government Reassures Vodouisants in Wake of Constitutional Changes: Last week I reported on the newly-amended Haitian constitution, and an assertion from Euvonie Auguste, head of the National Confederation of Haitian Vodou (KNVA), that it removes legal protections for Vodou practitioners.

Haitian Vodou Ceremony (Photo: Chip Somodevilla/Getty).

Haitian Vodou Ceremony (Photo: Chip Somodevilla/Getty).

“Voodoo would be no longer protected by the Constitution amended. The Priestess Euvonie Auguste, Head of the National Confederation of voodoo in Haiti, deplores the abrogation of Article 297 of the Constitution which, accrding to her protected the sector voodoo against all forms of discrimination. Recall that Article 297 abrogated amongst other things the Decree-Law of 5 September 1935 on superstitious beliefs that restricted arbitrarily the fundamental rights and freedoms of citizens. Given this new constitutional situation, the priestess Euvonie Augustus, stated that now, the vodoo practitioners will have to use their own means to protect themselves from any attacks against them.“

At the time I cast some doubt on this assertion, noting that Haitian President Michel Martelly wants to build a tourism industry around Vodou, making a new crackdown on the faith unlikely. Now, Joël Turenne, Director of Legal Affairs of the Directorate General of Ministry of Religious Affairs, who apparently was stunned by these accusations, has released a statement denying that Vodou is in any way unprotected or endangered by the new constitution.

“…with stupefaction the apprehensions of Voodoo sector concerning the abrogation of Article 297 of the amended Constitution” brings to the attention of all concerned, that “the constitutional amendment is and can not be prejudicial in any way, nor to the functioning of voodoo, or the rights of its adherents”. Especially, he specifies that “the presidential decree of April 4, 2003 make of the Voodoo a religion recognized which should in no way be confused with a superstitious practice.”

The Director went on to claim that the infamous 1935 anti-Vodou law concerning superstitious practices is not applicable under the law as it has “never been promulgated.” This sentiment was echoed by American Haitian Vodou practioner Mambo Racine, who noted that the “definition of Vodou as a “superstitious practice” has gone out the window, that’s why the amendment regarding the prohibition of “superstitious practices” promoted during the long-ago regime of Haitian President Stenio Vincent is no longer needed.”  It remains to be seen if this clarification from the government will mollify the National Confederation of Haitian Vodou. I’ll keep you posted of any further developments.

Witchtalk Talks to A Witch Queen: Karagan Griffith’s Witchtalk interviewed Maxine Sanders on the most recent episode, and you can now listen to it on Youtube.

“Maxine was initiated into the Circle of Witchcraft in 1964. The High Priest of that Coven was Alex Sanders, known throughout the world as ‘King of the Witches’. Maxine and Alex were Handfasted in 1965, and legally married in 1968. The Sanders became household names during the sixties and seventies, dramatically bringing Witchcraft, its practices and reality into global consciousness.”

Sanders released a autobiography entitled “Fire Child: The Life & Magic of Maxine Sanders ‘Witch Queen’” back in 2007, and truly is an important figure in the history of modern Paganism. This interview is a must-listen, so share widely!

In Other News:

That’s all I have for now, have a great day!

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Did Haiti Eliminate Constitutional Protections for Vodou?

Jason Pitzl-Waters —  July 16, 2012 — 7 Comments

Two years after the disastrous earthquake that left large areas of Haiti in ruins, most stories focus on the homeless camps slowly clearing out, positive signs of new construction, and the sometimes-contentious presidency of Michel Martelly. In June, President Michel Martelly signed an amended version of the Haiti’s constitution. This new version of their constitution grants voting rights to Haitians with dual citizenship, something long desired by the large Haitian diaspora which provides Haiti with around 20% of its GDP. It also reforms how elections are run, though some say the changes are “unworkable from the start.” But does this amended constitution also eliminate constitutional protections to the religion of Vodou?

A 1935 Haitian law effectively outlawed the practice of Vodou as superstitious, noting that  ”ceremonies, rituals, dances and meetings during which it is practiced as an offering to the alleged deities, of sacrifices of livestock or poultry” could land a Haitian in prison, and fined (here’s an interesting article on the tensions from which that law arose). This law was explicitly abrogated in Haiti’s 1987 constitution, and in 2003 Vodou was recognized as an official religion in Haiti, meaning it enjoyed the same rights and legal protections as the politically dominant Catholic Church. Now, according to Euvonie Auguste, Head of the National Confederation of Haitian Vodou (KNVA), this newly amended constitution explicitly removes the 1987 abrogation of the 1935 anti-Vodou law, leaving Vodouisants open to possible legal persecution once more (also reported by Religion Clause).

“Voodoo would be no longer protected by the Constitution amended. The Priestess Euvonie Auguste, Head of the National Confederation of voodoo in Haiti, deplores the abrogation of Article 297 of the Constitution which, accrding to her protected the sector voodoo against all forms of discrimination. Recall that Article 297 abrogated amongst other things the Decree-Law of 5 September 1935 on superstitious beliefs that restricted arbitrarily the fundamental rights and freedoms of citizens. Given this new constitutional situation, the priestess Euvonie Augustus, stated that now, the vodoo practitioners will have to use their own means to protect themselves from any attacks against them.“

Any immediate government crack-down on Vodou seems unlikely. We know that Haitian President Michel Martelly wants to build a tourism industry around Vodou, with Martelly telling the United Nations:  “Do you know how many people would like to come to Haiti and try to understand what Voodoo is?” Haiti’s tourism minister, Stéphanie Balmir Villedrouin, is already utilizing the allure of Vodou to boost ambitious plans for a new tourism industry for the island nation. So arresting people for engaging in a faith you’re hoping curious tourists will come and investigate seems counterproductive. That said, Haiti can be a politically volatile place, and Vodou has often been an convenient scapegoat for the nation’s problems. This was in full evidence right after the earthquake, when a number of political commentators decided it was Vodou that mired Haiti in poverty.

“As Lawrence E. Harrison explained in his book “The Central Liberal Truth,” Haiti, like most of the world’s poorest nations, suffers from a complex web of progress-resistant cultural influences. There is the influence of the voodoo religion, which spreads the message that life is capricious and planning futile. There are high levels of social mistrust. Responsibility is often not internalized. Child-rearing practices often involve neglect in the early years and harsh retribution when kids hit 9 or 10. We’re all supposed to politely respect each other’s cultures. But some cultures are more progress-resistant than others, and a horrible tragedy was just exacerbated by one of them.” – David Brooks, The New York Times

In addition, there is a long history of Christian missionaries working to eliminate the faith, using coercive conversion tactics, along with serious accusations that missionaries have stirred up anti-Vodou violence. So it is important that the nation have protections for Vodou, lest it fall victim to the capricious whims of any of the groups that would prefer to see it go extinct.

At this point there are several unanswered questions: does the amended 2011 constitution protect religious freedom for all Haitians? Does the 1935 anti-Vodou law now stand, or is it no longer applicable? Why was article 297 struck down in the new constitution? I have yet to find a copy of the amended constitution on the Internet, which might help answer some of these questions. Right now, some Haitian commentators do indeed see these changes as a repressive move by the current government. Once I have more information, I’ll post an update.

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Unleash the Hounds! (Link Roundup)

Jason Pitzl-Waters —  March 4, 2012 — 24 Comments

There are lots of articles and essays of interest to modern Pagans out there, sometimes more than I can write about in-depth in any given week. So The Wild Hunt must unleash the hounds in order to round them all up.

That’s it for now! Feel free to discuss any of these links in the comments, some of these I may expand into longer posts as needed. Oh, and if you’re in the Oakland California area, be sure to drop by Hexenfest on March 9th!

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Unleash the Hounds! (Link Roundup)

Jason Pitzl-Waters —  February 5, 2012 — 13 Comments

There are lots of articles and essays of interest to modern Pagans out there, sometimes more than I can write about in-depth in any given week. So The Wild Hunt must unleash the hounds in order to round them all up.

That’s it for now! Feel free to discuss any of these links in the comments, some of these I may expand into longer posts as needed.

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The Solace of Vodou for Haitian-Americans

Jason Pitzl-Waters —  January 25, 2012 — 5 Comments

After the 2010 Haitian earthquake there was quite a bit of attention on the religion of Vodou, though largely that attention was not positive. Immediately after the quake there were triumphalist smears from figures like Pat Robertson, and allegations that it was Vodou that held Haitians back from progress. While there were emerging “Vodou voices” rising up in defense of the religion, most notably Max Beauvoir, but more often than not the centrality of Vodou to many Haitians was often ignored. So it is a breath of fresh air to read Silvana Ordonez’s piece on Vodou among Florida’s Haitian-American community for the Miami Herald, talking about how the faith brought solace and re-connection after tragedy struck.

“A Voodoo ceremony makes you feel as light as a feather,” explained [Mambo Ingrid] Llera. “That’s where we go for therapy. We don’t go to the doctor, we go to Voodoo.” In ritual ceremonies, which typically last from several hours to several days, Voodoo practitioners pray, sing and dance to the rhythm of drums. “A wonderful combination to get connected with the unknown world, which is the spiritual world,” she added. “That’s where we release it all and find strength.” Since the Jan. 12, 2010 earthquake, more Haitians in South Florida have reconnected with Voodoo, according to local practitioners. “They have no choice, but to go back to their roots. It is registered in their DNA, this is who they are, this is where they feel more comfortable, this is where they can forget things,” said Llera. Llera has also witnessed a interesting phenomenon: a wave of young Haitian-Americans joining the religion of their ancestors.”

There’s been a quiet trend of Haitian-Americans re-embracing Vodou for years now, but its been only sporadically covered by journalists. These younger converts seem more willing to speak out about their faith, and a show willingness to fight popular misconceptions.

“Gone, for most, is the shame that used to be associated with the stigmatized religion. Unlike some of their parents who practiced Vodou in secrecy, the newcomers to the religion invite friends to Vodou ceremonies, have altars in their homes and work to shatter the stereotypes.”

While still small, there seems to be a growing number of Haitian Vodou practitioners who are raising their public profiles. For instance, last year saw the production of a Canadian documentary entitled “Real Voodoo” which looks at the effects of anti-Vodou rhetoric in Haiti, and interviews Haitian-Canadian practitioners like La Belle Deesse.

“Based on the people seen in this film, those who practice voodoo seem to be more likeable, more  relaxed, happier in their lives and more open-minded toward others and their beliefs, than the people who rail against it.”

Haitian Vodou in its homeland faces immense challenges, from anti-Vodou violence, to aggressive proselytism by Christian groups receiving federal funding from our government. At the same time, Vodou tourism is held up as a potential economic goldmine for a Haiti that wants to rebuild itself. Lost in this push-pull is the lives of Vodouisants worldwide, and how their faith nourishes and sustains them. As the Haitian diaspora grows, and Haitian Vodou becomes a point of pride within those communities, we could see a new paradigm for this faith, how it is received by non-initiates, and how these practitioners interact with their motherland. It is far too easy to lose sight of how Vodou serves its adherents in the lofty geopolitical and cultural discussions about Haiti and its future, forgetting that Vodou is a source of solace and enrichment. Silvana Ordonez’s article is a welcome corrective to that trend.

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Haiti and Vodou: Two Years After the Quake

Jason Pitzl-Waters —  January 14, 2012 — 11 Comments

This past Thursday marked the two-year anniversary of the massive earthquake that almost completely destroyed Haiti’s capital city of Port-au-Prince, killing hundreds of thousands, and throwing the country into chaos. A number of mainstream news outlets have marked the occasion with retrospectives and updates on Haiti’s progress, and  various ideas of what Haiti (and the hundreds of NGOs operating in Haiti) should do to speed recovery. By all accounts building and rebuilding in Haiti has been slow, the green-lighting of new projects frustratingly intermittent, and often controlled by outside charities instead of the newly elected government. Today, over half a million Haitians still live in tents and temporary shelters, with many more living in “houses” that are quake-damaged and unsafe. Meanwhile, the subsequent cholera outbreak, which sparked a wave of religiously-motivated anti-Vodou killings in rural areas, continues to rage on at an alarming rate.

Many in the modern Pagan and occult communities feel a deep affinity and love for Haiti as the home of Haitian Vodou, a syncretic faith tradition that has seen a growing number of Pagans become students and initiates of its teachings. After the earthquake many Pagans reached out to help, with former COG First Officer Peter Dybing there on the ground in the immediate aftermath, providing emergency services. Dybing continues to work for the reconstruction of Haiti through a charity called “100% for Haiti,” and urges fellow Pagans to support their work.

“Out of the rubble has risen a Phoenix of compassion and hard work. Artists in Saint Croix U.S. Virgin Islands banded together and held an action to benefit the community and 100% for Haiti was born. Over the last 20 months much has improved. We have constructed a school of ply wood, purchased tables, hired teachers, built facilities, provided meals to the children and even have began to insure the kids get some medical attention. All accomplished with a pluralistic humanitarian intent.”

But what of Vodou voices on this anniversary? We know that Haitian President Michel Martelly wants to build a tourism industry around Vodou, but what other roles and initiatives are Vodouisants a part of? Max Beauvoir, the appointed “supreme master” of a coalition of Haitian houngans, seems to be acting as the government’s official face of Vodou, meeting with visiting dignitaries like Nation of Islam leader Louis Farrakhan, and giving interviews to foreign journalists, though American press outlets seem to have avoided Beauvoir lately, perhaps because of the uncomfortable things he says about Christian missionaries in Haiti. Haitian-born anthropologist Gina Athena Ulysse, writing on the occasion of this anniversary, bemoans the “geopolitically driven myths” about Vodou, and worries about the effects of this “spiritual uprooting” in the wake of the earthquake.

“In my early teens, in the aftermath of migration and bombarded with narrow and negative views of Haiti, I vividly recall deciding to go back there only when the political situation changed. I ended up pursuing a degree in anthropology for the same reason and in the process became too cognizant of the ways Vodou, as an African-based cultural heritage, was under siege. By the time I made my first return, missionaries proliferated and provided social services neglected by the compromised and combative state. Conversion to Protestantism was de rigueur. We were not immune.

My family’s connection to the spirits, which was always tenuous, had practically disappeared as various parcels of land had been sold off and were now inhabited by strangers or newcomers to Port-au-Prince.The diasporic ties that bind continued to fray. No one cared as the stigma had taken hold. This was most evident in the neglected peristyle or temple that was once revered as sacred space where community gathered. When a cousin boldly stated “bagay sa yo pa a la mode ankò” (or “such things are no longer in style”), he was echoing a broader sentiment. Many among the young see serving as old fashioned. The spiritual uprooting of the last three decades was exacerbated by the devastating earthquake nearly two years ago that also fractured so many temples. That was a sign of things to come. Ours eventually crumbled as the last of the stalwarts converted.”

While Vodou is facing challenges in post-earthquake Haiti, it continues to be a part of the Haitian psyche, and influences its artists as they try to make sense of what has happened to them.

To get a look at Haiti’s thriving art scene, that first afternoon, photographer Ron Haviv and I turn up at a downtown art community, which is hosting its Second “Ghetto Biennial.” In its confines, a good bit of the art is under-laid in a sort of vestigial nod to West Africa by an undercurrent of animal-sacrifice religion of voodoo. It is a religion practiced by few, yet known (and feared) by many. And it makes for some striking art. The Ghetto Biennial is a high-energy visit. People are moving everywhere. Out front are tall, black-painted, angular metal sculptures with actual human skulls, also painted black, attached to their tops. “Yes, those are real,” says a man watching the sculptures when I experimentally tap one of the skulls with my index finger. “The artist gets them because his atelier is over near the graveyard.”

You can read more about post-earthquake Haitian art, here.

Haitian Vodou, like Haiti itself, seems to be at a crossroads. More and more people outside of Haiti are drawn to Vodou, but the faith faces grave challenges both structural and spiritual. As Haiti’s slow reconstruction moves forward, will Vodou manage to thrive in its home, or will it be changed irrevocably by the pressures of this chaotic time? There are no easy answers, but those of us invested in Haiti, Haitian culture, and Haitian Vodou, must remain vigilant to their ongoing struggles and challenges. Haiti must not be lost down the memory hole as new tragedies or events spring up.

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