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Le Vaudou haïtien
Voodoo in Haiti is a masterwork of observation and description by one of the most distinguished anthropologists of the twentieth century. Alfred Métraux has written a rich and lasting study of the lives and rituals of the Haitian mambos and adepts, and of the history and origins of their religion. It is an accurate and engaging account of one of the most fascinating and misunderstood cultures in the world.
364 pages, Mass Market Paperback
First published January 1, 1958
About the author
Alfred Métraux
50 books12 followersAlfred Métraux (Lausanne, 5 November 1902 – 12 April 1963, Paris) was a Swiss and Argentine anthropologist, ethnologist and human rights leader.
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Displaying 1 - 28 of 28 reviews
May 23, 2018
Voodoo traditions have their roots in Dahomean beliefs (Kingdom of Dahomey, modern day Benin), as well as other civilizations in the area. These beliefs and practices that were brought to Hispaniola on the slave ships--in deals often brokered by Dahomean kings; enemy prisoners from nearby tribes made up at least part of the slaves bought by the French. The average lifespan, Metraux tells us, of a slave upon first arriving on the new island was ten years. The slave-owner's philosophy was work them until they die and buy new ones. Out of this unconscionable environment springs Vodou--a comixture of ancient beliefs (themselves as complex and varied as the peoples brought over) with the Catholicism given to them by the French. Vodou then as I take it is a series of metaphors interpreted by an oppressed people that includes both oral histories and experiential ritual in order to give their lives meaning.
Specific locational origins aside, I ask one to consider what religion--be it eastern or western, pagan or monotheistic, animist or anthropomorphic--doesn't fit this exact description? My argument: that religion is a series of metaphors created by a society in order to help them find healing and meaning--has no bearing on any religious "reality". All religions, Christianity included, hinge on belief; they are to be experienced and interpreted individually.
Metraux doesn't see it this way. For him, Vodou isn't a religion because only Christianity could be taken seriously enough to be a religion. I won't lay into this too much. The fact is that I believe true insight comes only when one believes in the subject matter. This is as true in literature as it is in religion. Can someone who never really enjoyed reading--Faulkner, Joyce, DFW, Pynchon, etc--really be a good judge of what that author is trying to say? Metraux needs his anthropologist credential to give himself objectivity, but it turns out to be a shield between himself and the society he is studying (and isn't a bit strange to study a society as if they were microbes and not people? Isn't that missing the point to start with?) Some may disagree with my conclusion about Metraux. While a certain disinterested view of religion can be beneficial--in that this view will allow others to formulate their own opinions--at a certain point one loses the ability to explain that which one does not believe in.
As is said in many reviews, as a primer this is a good source. Certain basic terms, a rundown of the major loa (or gods/spirits), and some good background information on origins--these you can all find here, although for someone as studious as Metraux the layout of chapters and different topics is not ideal.
I found myself wishing there was a Vodou equivalent of the Iliad or the Old Testament, so that I could glean knowledge and formulate opinions on Vodou in general as I would a work of strong literature. The fact that Vodou remains a largely oral and experiential tradition speaks to a fundamental difference in civilization and society, not so much in basic values or potential, but in how we absorb the metaphors of our culture. The Hebrew and Greek literary traditions give us a certain framework--responsible for the novel, and from there, TV and movies (at least in terms of story arcs). Other cultures come from a different place, and as such, being a westerner maybe I wasn't meant to understand the deeper mysteries of Vodou, or maybe to have a deeper understanding means to find the loa in one's own backyard, the spirit of my own location, instead of the divinities of Haiti. Should I run into a green-eyed mulatto steering a houseboat on Lake Mead however, I'll make sure to treat him with the requisite respect ;)
Specific locational origins aside, I ask one to consider what religion--be it eastern or western, pagan or monotheistic, animist or anthropomorphic--doesn't fit this exact description? My argument: that religion is a series of metaphors created by a society in order to help them find healing and meaning--has no bearing on any religious "reality". All religions, Christianity included, hinge on belief; they are to be experienced and interpreted individually.
Metraux doesn't see it this way. For him, Vodou isn't a religion because only Christianity could be taken seriously enough to be a religion. I won't lay into this too much. The fact is that I believe true insight comes only when one believes in the subject matter. This is as true in literature as it is in religion. Can someone who never really enjoyed reading--Faulkner, Joyce, DFW, Pynchon, etc--really be a good judge of what that author is trying to say? Metraux needs his anthropologist credential to give himself objectivity, but it turns out to be a shield between himself and the society he is studying (and isn't a bit strange to study a society as if they were microbes and not people? Isn't that missing the point to start with?) Some may disagree with my conclusion about Metraux. While a certain disinterested view of religion can be beneficial--in that this view will allow others to formulate their own opinions--at a certain point one loses the ability to explain that which one does not believe in.
As is said in many reviews, as a primer this is a good source. Certain basic terms, a rundown of the major loa (or gods/spirits), and some good background information on origins--these you can all find here, although for someone as studious as Metraux the layout of chapters and different topics is not ideal.
I found myself wishing there was a Vodou equivalent of the Iliad or the Old Testament, so that I could glean knowledge and formulate opinions on Vodou in general as I would a work of strong literature. The fact that Vodou remains a largely oral and experiential tradition speaks to a fundamental difference in civilization and society, not so much in basic values or potential, but in how we absorb the metaphors of our culture. The Hebrew and Greek literary traditions give us a certain framework--responsible for the novel, and from there, TV and movies (at least in terms of story arcs). Other cultures come from a different place, and as such, being a westerner maybe I wasn't meant to understand the deeper mysteries of Vodou, or maybe to have a deeper understanding means to find the loa in one's own backyard, the spirit of my own location, instead of the divinities of Haiti. Should I run into a green-eyed mulatto steering a houseboat on Lake Mead however, I'll make sure to treat him with the requisite respect ;)
March 24, 2018
Un indagine antropologica, psicologica, storica e religiosa affascinante. Fenomeno di sincretismo (fusione di cristianesimo e religioni animiste dell'Africa equatoriale) religioso, il voodoo esula dalla religione ed entra a pieno titolo nella magia e nello sciamanismo. Particolare quello haitiano, interclassista. Grazie alle tate nere il voodoo infatti era entrato a far parte della cultura borghese e delle classi dirigenti. Un pantheon enorme e in crescita continua, divinità anche inquietanti, come il Baron Samedi (Barone Sabato) e, con licenza parlando, già trattato ampiamente in diversi episodi di Tex Willer (perdonate la scemenza, ma prima dell'esame di etnologia, da ragazzino, avevo rabbrividito ampiamente stando a fianco di Tex, Kit Carson, Tiger Jack ed El Morisco).
Piango una perdita inestimabile: stupidamente prestato in lettura a delle nipoti scriteriate, il libro è stato perduto da costoro. (sull'aria di "Io non ce l'ho con voi, è colpa miaaaa...")
Piango una perdita inestimabile: stupidamente prestato in lettura a delle nipoti scriteriate, il libro è stato perduto da costoro. (sull'aria di "Io non ce l'ho con voi, è colpa miaaaa...")
June 13, 2013
Many of us derive our ideas about Voodoo from horror films or derogatory comments made by those who know nothing about it. That is why it was so good to come across a work like this. This book dispels the myths and presents Voodoo not just as a religion but virtually a way of life.
"Voodoo in Haiti" by Alfred Métraux provides a detailed account of the history of Voodoo in Haiti, the Loa (the Mysteries or Spirits), the ceremonies and rituals, initiation, as well as the relationship it has to Christianity. In particular the Catholic church and together with the Evangelical denominations. It is also rather interesting to get a feel for how it compares with other African based faiths practised in the Diaspora like Santeria and Candomblé.
Well worth reading if you want to get to the roots of the religion.
"Voodoo in Haiti" by Alfred Métraux provides a detailed account of the history of Voodoo in Haiti, the Loa (the Mysteries or Spirits), the ceremonies and rituals, initiation, as well as the relationship it has to Christianity. In particular the Catholic church and together with the Evangelical denominations. It is also rather interesting to get a feel for how it compares with other African based faiths practised in the Diaspora like Santeria and Candomblé.
Well worth reading if you want to get to the roots of the religion.
August 28, 2015
Probably the definitive text, at least from a layman's perspective, on Haitian Vodou/Voodoo. While a bit dated in terms of describing the modern practice of Voodoo, this was published in 1959 and Haitian culture has changed after all, it remains a clear examination of the history of Haiti pre-1960s and a thorough and comprehensible explanation of a complicated theology. Recommended for anyone who is interested in Haitian history or (early) culture, wants an explanation of what Voodoo is and how it is practiced, or likes comparative religions.
February 14, 2008
a good read to learn up on the history of voodoo and a little about the history of haiti, I think it took away a lot of myths that I had when I hear about black magic and voodoo and helped to understand the whole process, very interesting.
June 7, 2022
Instead of "only" being a laundry list of different gods, rites, paraphernalia etc of voodoo like the other classic "Secrets of Voodoo" by Rigaud, Metraux rather attempts a history and sociological model of Voodoo in Haiti. The lists and listings of important elements are still present, but Its anecdotal nature makes for an easy read. That also shows the shortcomings of the book. It is not really an in depth study by modern academic standards and anyone with deeper interests should probably seek either a) initiation and/or b) should deepen their knowledge with more recent academic research in this area. Still and even if Metraux certainly didn't abandon his christian perspective, he is to be credited for giving a sympathetic view and perspective on a much maligned religion, then even more than now.
November 8, 2014
Not bad. A lot of info to absorb. I felt it got easier to follow and a little better towards the end. If you already know a little about voodoo you will probably enjoy it more. It is very informative but I had a hard time keeping track of it all at first. The more I read the more familiar I got with some of it. I wouldn't highly recommend it, but if you're interested in voodoo it couldn't hurt to give this book a try. You may be able to follow it better than I was able to.
February 27, 2010
Very insightful look into the religion without sensationalizing it. Highly recommended to anyone interested in the roots of Voodoo.
July 25, 2015
A basic classic treatise on this Afro-Haitian religious/philosophical belief and practice; a good start for any serious study of Afro-Caribbean traditions.
September 24, 2021
Sur utilisation du n word par un auteur blanc
August 3, 2026
Most people know about Voodoo because of movies and television. It’s all Black people chanting in the dark with drums, candles and skulls. Fewer people know that Voodoo is a religion. Those pop culture portrayals probably look like little more than children dressing up for Halloween to the people who follow the Voodoo tradition. The Swiss anthropologist and human rights activist Alfred Metraux sets the record straight in his monumental study Voodoo in Haiti.
Voodoo, sometimes spelled “Voudou” or “Vodun” in French and Haitian Creole, is an African-Diaspora religion brought to the Caribbean by slaves in the 18th century. Originating in West Africa, it derives from the cultural traditions of the Yoruba, Dahomey, and Kongo people from regions that are now primarily in Nigeria, Angola, and the countries around them. Voodoo is most commonly associated with Haiti even though practitioners of similar and overlapping traditions exist in Cuba, Jamaica, Brazil, and the USA.
After developing a fascination for the cultures of South America and the West Indies, Metraux embedded himself in Haiti to study the religion of Voodoo, mostly in the south and west of Haiti in the proximity of Port au Prince. His methodology is strictly ethnographic, meaning he described everything he encountered with the assistance of informers from the culture he studied. These informers were primarily houngans and mambos, or priests and priestesses respectively, and secondarily other practitioners and associates of the Voodoo religion. There is very little theory in Metraux’s writing as his task was to record as much as possible and let others draw conclusions based on his gathered data.
After a brief history of Haiti and the Trans-Atlantic slave trade that brought the African people there by French colonialists, Metraux outlines the beliefs and practices of Voodoo. A key belief is that of the loa, a word that does not translate easily into English. You might be tempted to translate it as meaning gods, spirits, ancestors, or saints, but the loa are actually all those things and a little more. The loa are fit into two categories: the rara and the petro; the former are weaker and softer with the latter being stronger and more dangerous. Thinking of rara loa as good and petro loa as evil is slightly erroneous as some loa can fit into both categories and rara loa can sometimes be responsible for bad things happening just as petro loa can be responsible for good. The fuzzy logic of the loa may be difficult for followers of Abrahamic religions, with their black and white thinking, to comprehend. But Voodoo is an admittedly Pagan religion and operates under a more refined and complex set of parameters. Voodoo ceremonies mostly involve the worship of and possession by the loa. The idiom “riding a horse” means a loa is possessing someone. Some individuals marry one particular loa and dedicate their lives to placating them with ceremonies in private. There are literally thousands of loa, but Metraux describes some of the most common ones like Erzulie, Papa Legba, Ogun, Damballah-ouedo, Shango, and Baron Samedi.
Acting as mediums between the loa and the congregations are the houngans and mambos. Like shamans all across the world, they tend to be socially awkward misfits, intellectually inclined, and often gay or lesbian. Since most Haitians were illiterate at the time of writing, the houngans and mambos had to memorize a vast network of complex associations involving objects, lyrics, and colors for ritual use. They also oversee the Voodoo temple, called a “hounfort” and stage manage the ceremonies. They entice the loa with drums, singing, dancing, candles, offerings of food and drink, and animal sacrifices. Central to this summoning is the veve, a design drawn on the ground with flour, cornmeal, coffee, or even gunpowder. People possessed by the loa speak in tongues and go into convulsions. Metraux goes into fine detail about all the paraphernalia in the hounfort and everything that happens in a ritual.
Another topic covered is the darker side of Voodoo. This section deals more with folklore and belief than it does with first hand observation. Practitioners of Voodoo believe in evil things like zombi, loups garou (werewolves), and secret societies of black magicians who eat and sacrifice babies. A lot of protection rituals are performed to prevent attacks from these supernatural creatures, but they actually function by providing explanations for bad happenings that otherwise can not be explained. Modern medical knowledge is almost non-existent in rural Haiti so when a child dies unexpectedly, belief in a zombi or loup garou fills in the information gap.
One other chapter goes into the relationship between Voodoo and the Catholic and Protestant churches. Voodooists are often members of the Catholic church and make associations between the saints and the loa. Voodooists also believe baptisms have magic power and priests have trouble preventing them from being baptized multiple times. The Catholic church grudgingly tolerates but doesn’t condone Voodoo. Protestants shun Voodoo outright and refuse to have anything to do with it. There might be an element of class discrimination in that because Protestants in Haiti tend to be upper class elitists who look down on the impoverished majority.
Voodoo in Haiti reads a lot like passages from Frazer’s The Golden Bough. That means the subject matter is fascinating, but Metraux is a tedious and anal retentive author so it sometimes feels like a chore to read. If you’re interested enough though, this can be overlooked. A strong point is that Metraux respects and admires the Haitian people he writes about. Even though he might not share their beliefs and practices, he writes about them with the interest and respect they deserve.
Voodoo in Haiti may be the most comprehensive book about Voodoo that has been written so far. Such a rich and complex tradition deserves more attention than it has received. The rites of Voodoo are far more exciting than anything Christians have come up with in 2000 years. Real Voodoo is far more interesting than the fake Voodoo you see on television too. So read this book because it is worthwhile learning about it.
Voodoo, sometimes spelled “Voudou” or “Vodun” in French and Haitian Creole, is an African-Diaspora religion brought to the Caribbean by slaves in the 18th century. Originating in West Africa, it derives from the cultural traditions of the Yoruba, Dahomey, and Kongo people from regions that are now primarily in Nigeria, Angola, and the countries around them. Voodoo is most commonly associated with Haiti even though practitioners of similar and overlapping traditions exist in Cuba, Jamaica, Brazil, and the USA.
After developing a fascination for the cultures of South America and the West Indies, Metraux embedded himself in Haiti to study the religion of Voodoo, mostly in the south and west of Haiti in the proximity of Port au Prince. His methodology is strictly ethnographic, meaning he described everything he encountered with the assistance of informers from the culture he studied. These informers were primarily houngans and mambos, or priests and priestesses respectively, and secondarily other practitioners and associates of the Voodoo religion. There is very little theory in Metraux’s writing as his task was to record as much as possible and let others draw conclusions based on his gathered data.
After a brief history of Haiti and the Trans-Atlantic slave trade that brought the African people there by French colonialists, Metraux outlines the beliefs and practices of Voodoo. A key belief is that of the loa, a word that does not translate easily into English. You might be tempted to translate it as meaning gods, spirits, ancestors, or saints, but the loa are actually all those things and a little more. The loa are fit into two categories: the rara and the petro; the former are weaker and softer with the latter being stronger and more dangerous. Thinking of rara loa as good and petro loa as evil is slightly erroneous as some loa can fit into both categories and rara loa can sometimes be responsible for bad things happening just as petro loa can be responsible for good. The fuzzy logic of the loa may be difficult for followers of Abrahamic religions, with their black and white thinking, to comprehend. But Voodoo is an admittedly Pagan religion and operates under a more refined and complex set of parameters. Voodoo ceremonies mostly involve the worship of and possession by the loa. The idiom “riding a horse” means a loa is possessing someone. Some individuals marry one particular loa and dedicate their lives to placating them with ceremonies in private. There are literally thousands of loa, but Metraux describes some of the most common ones like Erzulie, Papa Legba, Ogun, Damballah-ouedo, Shango, and Baron Samedi.
Acting as mediums between the loa and the congregations are the houngans and mambos. Like shamans all across the world, they tend to be socially awkward misfits, intellectually inclined, and often gay or lesbian. Since most Haitians were illiterate at the time of writing, the houngans and mambos had to memorize a vast network of complex associations involving objects, lyrics, and colors for ritual use. They also oversee the Voodoo temple, called a “hounfort” and stage manage the ceremonies. They entice the loa with drums, singing, dancing, candles, offerings of food and drink, and animal sacrifices. Central to this summoning is the veve, a design drawn on the ground with flour, cornmeal, coffee, or even gunpowder. People possessed by the loa speak in tongues and go into convulsions. Metraux goes into fine detail about all the paraphernalia in the hounfort and everything that happens in a ritual.
Another topic covered is the darker side of Voodoo. This section deals more with folklore and belief than it does with first hand observation. Practitioners of Voodoo believe in evil things like zombi, loups garou (werewolves), and secret societies of black magicians who eat and sacrifice babies. A lot of protection rituals are performed to prevent attacks from these supernatural creatures, but they actually function by providing explanations for bad happenings that otherwise can not be explained. Modern medical knowledge is almost non-existent in rural Haiti so when a child dies unexpectedly, belief in a zombi or loup garou fills in the information gap.
One other chapter goes into the relationship between Voodoo and the Catholic and Protestant churches. Voodooists are often members of the Catholic church and make associations between the saints and the loa. Voodooists also believe baptisms have magic power and priests have trouble preventing them from being baptized multiple times. The Catholic church grudgingly tolerates but doesn’t condone Voodoo. Protestants shun Voodoo outright and refuse to have anything to do with it. There might be an element of class discrimination in that because Protestants in Haiti tend to be upper class elitists who look down on the impoverished majority.
Voodoo in Haiti reads a lot like passages from Frazer’s The Golden Bough. That means the subject matter is fascinating, but Metraux is a tedious and anal retentive author so it sometimes feels like a chore to read. If you’re interested enough though, this can be overlooked. A strong point is that Metraux respects and admires the Haitian people he writes about. Even though he might not share their beliefs and practices, he writes about them with the interest and respect they deserve.
Voodoo in Haiti may be the most comprehensive book about Voodoo that has been written so far. Such a rich and complex tradition deserves more attention than it has received. The rites of Voodoo are far more exciting than anything Christians have come up with in 2000 years. Real Voodoo is far more interesting than the fake Voodoo you see on television too. So read this book because it is worthwhile learning about it.
September 25, 2024
Are ya'll actually reading this book when you call it "definitive" and say it "dispels myths" about Haitian vodou?! This is the worst, most patronizing, Christian supremacy-laden bullshit I have ever read about vodou. For example: "Many hungan whom I knew seemed to be maladjusted or neurotic. Among them were homosexuals—impressionable, capricious, over-sensitive and prone to sudden transports of emotion. On the other hand Lorgina, with whom I had a long friendship, was a perfectly normal woman. She did occasionally go off the deep end." You truly believe this author is giving you detailed, accurate, objective information about vodou?! You really think you learned all about vodou, rather than learning about one Swiss guy's racist, homophobic, Christian-supremacist take on vodou?!
If you want to see first-hand the problem of Christian supremacy in the sociology of religion, this is the book for you. If you want to learn anything about vodou, do not read this.
I am just BAFFLED that anyone is giving this positive reviews and that folx are walking away from reading this book thinking they learned about vodou. I don't know why this book is still in print. It's so offensively wrong.
If you want to see first-hand the problem of Christian supremacy in the sociology of religion, this is the book for you. If you want to learn anything about vodou, do not read this.
I am just BAFFLED that anyone is giving this positive reviews and that folx are walking away from reading this book thinking they learned about vodou. I don't know why this book is still in print. It's so offensively wrong.
October 12, 2016
More than merely a study of the Voodoo religion per se, Métraux's extensive cataloging of folklore and history, augmented by his own first-hand observations of the ritual cycles of peasant life, constitutes a broad description of popular religiosity in Haiti, and the magico-religious epistemology of its people. The island's collective complex of mythology and practical means of addressing the supernatural weaves together elements of European superstition, Catholicism, and the gods and rites of West Africa, each utterly divested of its original context and significance, recast in conformity with the exigencies and conventions of Haiti's natural and social ecology.
While Métraux is sympathetic to his subject as a valuable product of human culture, and clearly aspires to a strict empiricism in his ethnography, this is often interrupted, when he does deign to interpret, by a rigid skepticism of both the reality of supernatural phenomena, and the credulity of those human agents by whom these are made manifest – sometimes in their very bodies. Nevertheless, it is apparent from his own reports that efficacy and mythopoetic consistency, not superficial piety, are the criteria by which devotees assess the validity and authenticity of a theophanic event, and which form the sine qua non of their faith.
While Métraux is sympathetic to his subject as a valuable product of human culture, and clearly aspires to a strict empiricism in his ethnography, this is often interrupted, when he does deign to interpret, by a rigid skepticism of both the reality of supernatural phenomena, and the credulity of those human agents by whom these are made manifest – sometimes in their very bodies. Nevertheless, it is apparent from his own reports that efficacy and mythopoetic consistency, not superficial piety, are the criteria by which devotees assess the validity and authenticity of a theophanic event, and which form the sine qua non of their faith.
November 5, 2017
An excellent and sophisticated, well-researched and well-written view of Voodoo.
April 25, 2018
Excellent and nuanced work on Voodoo.
September 6, 2018
A great concise history of voodoo in Haiti.
April 3, 2020
Excelente
This entire review has been hidden because of spoilers.
August 8, 2023
99% of my knowledge of voodoo now comes from this book. I expected a simple introduction, and it was a lot more elaborate than I expected.
November 15, 2013
Very educational book that falls into the categories of Anthropology and Religion. The book starts with tracing the Religious aspects of Voodoo back to it's African tribal roots and goes on from there to delve into individual beliefs, systems of magic, it's unique combination and merger with Catholicism. The book covers the Protestant efforts to purge Haiti of all Voodoo and fetish beliefs and the mythology and folklore of the religion from it's beginnings up to the early 1950's when this book was written.
My personal reasons for reading this book are because I'm working on a fantasy novel and want to base a part of the magic systems in the book on Voodoo. For that purpose it was a fantastic read and a great find giving me everything that I needed.
My personal reasons for reading this book are because I'm working on a fantasy novel and want to base a part of the magic systems in the book on Voodoo. For that purpose it was a fantastic read and a great find giving me everything that I needed.
October 20, 2008
Oh my God. Even a book about Vodou can put you to sleep. Thing is, this is probably the best book on Vodou there is. As a field researcher Metraux painstakingly detailed every aspect of the religion in painstaking detail. Whatever you wanted to know, it's in here. But I am so tired I think this wonderful will have a unique honor: I won't be able to finish it. Even books I hate, I force myself to finish. The only person I know who has read it also did not finish it due to bordom and she's a book finisher too.
August 10, 2012
Exceptionally detailed and rather interesting. Generally enjoyed the book, good read if you are looking for clear information about Vodou and Haiti.
Side note, read somewhere that the information may not be completely accurate, but I can no longer remember where I read that, so I may just be spreading rumors.
Its a good book, and if you have any interest in Vodou, you should read it.
Side note, read somewhere that the information may not be completely accurate, but I can no longer remember where I read that, so I may just be spreading rumors.
Its a good book, and if you have any interest in Vodou, you should read it.
February 27, 2008
If you want a good ethnography and or cultural understanding of Vodoo and its roots. If you read this also read the serphant and the Rainbow. it is about actual anthropologists experience with Vodoo.
January 25, 2020
Изключителна разходка в света на вуду! Книгата поднася и много странична информация за робовладелство през 19-ти век и частност Хаити, като една от най-важните френски колонии. Препоръчва се за всеки почитател на антропологията!
October 30, 2009
An excellent and readable and sympathetic overview of voudoun in Haiti by a respected anthropologist.
March 19, 2013
An ethnographer's ethnography but fascinating nonetheless. After one year of living in Haiti, this book totally reconstructed my understanding of Haitian vodou.
October 28, 2013
Descriptions of rituals and ceremonies is excellent. Sprinkled with enough spooky stories alongside genuine examination to satisfy the various reasons I would read an account on Voodoo.
February 28, 2014
A classic work of anthropology. See also Zora Neale Hurston's TELL MY HORSE.
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April 12, 2019299.675 M594v 1972
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