Lwa, also called loa, are spirits in the African diasporic religion of Haitian Vodou and Dominican Vudú. They have also been incorporated into some revivalist forms of Louisiana Voodoo. Many of the lwa derive their identities in part from deities venerated in the traditional religions of West Africa, especially those of the Fon and Yoruba.
Baron Samedi, also written Baron Samdi, Bawon Samedi or Bawon Sanmdi, is one of the lwa of Haitian Vodou. He is a lwa of the dead, along with Baron's numerous other incarnations Baron Cimetière, Baron La Croix and Baron Criminel.
Baron Cimetière is one of the Gede, a spirit of the dead, along with Baron Samedi and Baron La Croix in Vodou. He is said to be the guardian of the cemetery, protecting its graves.
The Gede are the family of lwa, spirits or deities associated with Ancestor worship in Haitian Vodou, that represent the powers of death and fertility. They are often said to be found at burial sites, where they escort the deceased to their afterlife. Gede spirits include Gede Doub, Guede-Linto, Guede L'Orage, Guede Oussou, Guede Nibo and Guede Masaka, and Guede Ti Malice. All are known for the drum rhythm and dance called the "banda". In possession, they will drink or rub themselves with a mixture of clairin and twenty-one scotch bonnet or goat peppers. Fèt Gede is celebrated on 2 November, All Souls' Day. Boons granted by the Gede not repaid by this date will be avenged afterwards.
Papa Legba is a lwa, or loa, in West African Vodun and its diasporic derivatives, who serves as the intermediary between God and humanity. He stands at a spiritual crossroads and gives permission to speak with the spirits of Guineé, and is believed to speak all human languages. In Haiti, he is the great elocutioner. Legba facilitates communication, speech, and understanding. He is commonly associated with dogs. Papa Legba is invoked at the beginning of every ceremony. Papa Legba has his origins in the historic West African kingdom of Dahomey, located within present-day Benin.
Erzulie is a family of loa, or spirits, in Vodou.
Èzili Dantò or Erzulie Dantor is the main loa or senior spirit of the Petro family in Haitian Vodou. Ezili Danto, or Èzili Dantò, is the "manifestation of Erzulie, the divinity of love." It is said that Ezili Danto has a dark complexion and is maternal in nature. The Ezili are feminine spirits in Haitian Vodou that personify womanhood. The Erzulie is a goddess, spirit, or loa of love in Haitian Voudou. She has several manifestations or incarnations, but most prominent and well-known manifestations are Lasirenn, Erzulie Freda, and Erzulie Dantor. There are spelling variations of Erzulie, the other being Ezili. They are English interpretations of a Creole word, but do not differ in meaning.
Haitian mythology consists of many folklore stories from different time periods, involving sacred dance and deities, all the way to Vodou. Haitian Vodou is a syncretic mixture of Roman Catholic rituals developed during the French colonial period, based on traditional African beliefs, with roots in Dahomey, Kongo and Yoruba traditions, and folkloric influence from the indigenous Taino peoples of Haiti. The lwa, or spirits with whom Vodou adherents work and practice, are not gods but servants of the Supreme Creator Bondye. A lot of the Iwa identities come from deities formed in the West African traditional regions, especially the Fon and Yoruba. In keeping with the French-Catholic influence of the faith, Vodou practioneers are for the most part monotheists, believing that the lwa are great and powerful forces in the world with whom humans interact and vice versa, resulting in a symbiotic relationship intended to bring both humans and the lwa back to Bondye. "Vodou is a religious practice, a faith that points toward an intimate knowledge of God, and offers its practitioners a means to come into communion with the Divine, through an ever evolving paradigm of dance, song and prayers."
A veve is a religious symbol commonly used in different branches of Vodun throughout the African diaspora, such as Haitian Vodou and Louisiana Voodoo. The veve acts as a "beacon" for the lwa, and will serve as a lwa's representation during rituals.
Oungan is the term for a male priest in Haitian Vodou. The term is derived from Gbe languages. The word hounnongan means chief priest. Hounnongan or oungans are also known as makandals.
Homosexuality in Haitian Vodou is religiously acceptable and homosexuals are allowed to participate in all religious activities. However, in West African countries with major conservative Christian and Islamic views on LGBTQ people, the attitudes towards them may be less tolerant if not openly hostile and these influences are reflected in African diaspora religions following Atlantic slave trade which includes Haitian Vodou.
A bokor (male) or caplata (female) is a Vodou priest or priestess for hire in Haiti who is said to serve the loa, "'with both hands', practicing for both good and evil." Their practice includes the creation of zombies and of ouangas.
A manbo is a priestess in the Haitian Vodou religion. Haitian Vodou's conceptions of priesthood stem from the religious traditions of enslaved people from Dahomey, in what is today Benin. For instance, the term manbo derives from the Fon word nanbo. Like their West African counterparts, Haitian manbos are female leaders in Vodou temples who perform healing work and guide others during complex rituals. This form of female leadership is prevalent in urban centers such as Port-au-Prince. Typically, there is no hierarchy among manbos and oungans. These priestesses and priests serve as the heads of autonomous religious groups and exert their authority over the devotees or spiritual servants in their hounfo (temples).
Haitian Vodou is an African diasporic religion that developed in Haiti between the 16th and 19th centuries. It arose through a process of syncretism between several traditional religions of West and Central Africa and Roman Catholicism. There is no central authority in control of the religion and much diversity exists among practitioners, who are known as Vodouists, Vodouisants, or Serviteurs.
Vodou drumming and associated ceremonies are folk ritual faith system of henotheistic religion of Haitian Vodou originated and inextricable part of Haitian culture.
Gede Nibo is a lwa who is leader of the spirits of the dead in Haitian Vodou. Formerly human, Gede Nibo was a handsome young man who was killed violently. After death, he was adopted as a lwa by Baron Samedi and Maman Brigitte. He is envisioned as an effeminate, nasal dandy. Nibo wears a black riding coat or drag. When he inhabits humans they are inspired to lascivious sexuality of all kinds.
Baron Criminel is a powerful spirit or loa in the Haitian Vodou religion. He is envisioned as the first murderer who has been condemned to death, and is invoked to pronounce swift judgment. Baron Criminel is syncretized with Saint Martin de Porres, perhaps because his feast day is November 3, the day after Fête Guede or Fête Ghede. His colors are black, purple, white and deep blood red.
Various LGBT themes are present in different in African diasporic mythologies, primary among them being Voodoo.
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