The anthropologist
Alfred Métraux described Vodou as "a practical and utilitarian religion". Its practices largely revolve around interactions with the , and incorporate song, drumming, dance, prayer,
spirit possession, and
animal sacrifice. Practitioners gather together for (services) in which they commune with the . Ceremonies for a particular often coincide with the feast day of the Roman Catholic saint which that is associated with. The mastery of ritual forms is considered imperative in Vodou. The purpose of ritual is to ("heat things up"), thus bringing about change, whether that be to remove barriers or to facilitate healing. Ritual activities are often termed
travay (work). Secrecy is important in Vodou. It is an initiatory tradition, operating through a system of graded induction or initiation. When an individual agrees to serve a , it is deemed a lifelong commitment. Vodou has a strong oral culture, and its teachings are primarily disseminated through oral transmission, although many practitioners began to use texts after they appeared in the mid-20th century. The terminology used in Vodou ritual is called . Unlike in Santería and Candomblé, which employ Yoruba as a liturgical language not understood by most practitioners, in Vodou the liturgies are predominantly in Haitian Creole, the everyday language of most Vodouists.
and , Germany Male priests are referred to as an , alternatively spelled or , or a ("Vodou priest"). Priestesses are termed , alternatively spelled . numerically dominate in rural Haiti, while there is a more equitable balance of priests and priestesses in urban areas. The and are tasked with organising liturgies, preparing initiations, offering consultations with clients using divination, and preparing remedies for the sick. There is no priestly hierarchy, with and being largely self-sufficient. In many cases, the role is hereditary. Historical evidence suggests that the role of the and intensified over the course of the 20th century. As a result, "temple Vodou" is now more common in rural areas of Haiti than it was in historical periods. Vodou teaches that the call an individual to become an or , and if the latter refuses then misfortune may befall them. A prospective or must normally rise through the other roles in a Vodou congregation before undergoing an apprenticeship with a pre-existing or lasting several months or years. After this apprenticeship, they undergo an initiation ceremony, the details of which are kept secret from non-initiates. Other and do not undergo any apprenticeship, but claim that they have gained their training directly from the . Their authenticity is often challenged, and they are referred to as , a term bearing some disparaging connotations. Becoming an or is expensive, often requiring the purchase of ritual paraphernalia and land on which to build a temple. To finance this, many save up for a long time. Vodouists believe that the 's role is modelled on the Loco; in Vodou mythology, he was the first and his consort Ayizan the first . The and are expected to display the power of
second sight, something regarded as a gift from Bondye that can be revealed to the individual through visions or dreams. Many priests and priestesses are often attributed fantastical powers in stories told about them, and may bolster their status with claims to have received revelations from the , sometimes via visits to the 's own abode. There is often bitter competition between different and . Their main income derives from healing the sick, supplemented with payments received for overseeing initiations and selling talismans and amulets. In many cases, and become wealthier than their clients. and are generally powerful and well-respected members of Haitian society. Being an or provides an individual with both social status and material profit, although the fame and reputation of individual priests and priestesses can vary widely. Respected Vodou priests and priestesses are often literate in a society where semi-literacy and illiteracy are common. They can recite from printed texts and write letters for illiterate members of their community. Owing to their prominence in a community, the and can effectively become political leaders, or otherwise exert an influence on local politics.
The A Vodou temple is called an , varyingly spelled , , or . An alternative term is , although the connotations of this term vary regionally in Haiti. Most communal Vodou activities centre around this , forming what is called "temple Vodou". The size and shape of vary, from basic shacks to more lavish structures, the latter being more common in Port-au-Prince. Their designs are dependent on the resources and tastes of the or running them. Each is autonomous, and often has its own unique customs. , Haiti, photographed in 1980 The main ceremonial room in the is the , understood as a
microcosmic representation of the cosmos. In the , brightly painted posts hold up the roof; the central post is the , which is used as a pivot during ritual dances and the pillar through which the enter the room during ceremonies. It is around this central post that offerings, including both patterns and animal sacrifices, are made. However, in the Haitian diaspora many Vodouists perform their rites in basements, where no are available. The typically has an earthen floor, allowing libations to the to drain directly into the soil; where this is not possible, libations are poured into an enamel basin. Some include seating around the walls. Adjacent rooms in the include the , also known as the , , or . This is where stonework altars, known as , stand against the wall or are arranged in tiers. Also present may be a sink dedicated to the Danbala-Wedo. The is also used to store clothing that will be worn by those possessed by the during rituals. If space is available, the may also have a room set aside for the patron of that temple. Many have a room known as the in which the initiate is confined during their initiatory ceremony. Every usually has a room or corner of a room devoted to Erzuli Freda. Some will also have additional rooms in which the or lives. The area around the often contains objects dedicated to particular , such as a pool of water for Danbala, a black cross for Baron Samedi, and a (iron bar) embedded in a
brazier for Criminel. Sacred trees, known as , sometimes mark the 's external boundary. Hanging from these trees can be found straw sacks, strips of material, and animal skulls. Various animals, particularly birds but also some mammal species such as goats, are sometimes kept within the perimeter of the for use as sacrifices.
The congregation , Haiti Forming a spiritual community of practitioners, the 's congregation are known as the (children of the house). They worship under the authority of an or , below whom is ranked the , individuals who make a lifetime commitment to serving the . Members of either sex can join the , although most are female. The 's duties include cleaning the , sacrificing animals, and taking part in the dances at which they must be prepared to be possessed by a . The and conduct initiatory ceremonies whereby people become , oversee their training, and act as their counsellor, healer, and protector. In turn, the are expected to be obedient to their or . One of the becomes the or , the mistress of the choir. They are responsible for overseeing the liturgical singing and shaking the rattle which dictates the rhythm during ceremonies. They are aided by the , , or
quartermaster, who is charged with overseeing offerings and keeping order during the rites. Another figure is (the confidant), the who oversees the 's administrative functions. Congregants often form a (, support society), through which subscriptions are paid to help maintain the and organize the major religious feasts. Another ritual figure sometimes present is the ("bush priest"), a man with a knowledge of Latin who is capable of administering Catholic baptisms, weddings, and the
last rites, and who is willing to perform these at Vodou ceremonies. In rural areas especially, a congregation may consist of an extended family. Here, the priest will often be the patriarch of that family. Families, particularly in rural areas, often believe that through their (ancestors) they are tied to a (original founder); their descent from this figure is seen as giving them their inheritance both of the land and of familial spirits. In other examples, particularly in urban areas, an can act as an initiatory family. A priest becomes the ("father") while the priestess becomes the ("mother") to the initiate; the initiate becomes their initiator's (spiritual child). Those who share an initiator refer to themselves as "brother" and "sister". Individuals may join a particular because it exists in their locality or because their family are already members. Alternatively, it may be that the places particular focus on a whom they are devoted to, or that they are impressed by the or who runs the in question, perhaps having been treated by them.
Initiation Vodou is hierarchical and includes a series of initiations. There are typically four levels of initiation, the fourth of which makes someone an or . There is much variation in what these initiation ceremonies entail, and the details are kept secret. Each initiatory stage is associated with a state of mind called a ( or knowledge). Successive initiations are required to move through the various , and it is in these that priestly power is believed to reside. The first initiation rite is the ; this term also describes the initiate themselves. Initiation is generally expensive, complex, and requires significant preparation. Prospective initiates are for instance required to memorise many songs and learn the characteristics of various . Vodouists believe the may encourage an individual towards initiation, bringing misfortune upon them if they refuse. Initiation will often be preceded by bathing in special preparations. The first part of the initiation rite is known as the or , and is marked by salutations and offerings to the . It begins with the , a ceremony in which palm leaves are frayed and then worn by the initiate. Sometimes the or ("beating war") is performed instead, designed to beat away the old. During the rite, the initiate comes to be regarded as the child of a particular , their . This is followed by a period of seclusion within the known as the . A deliberately uncomfortable experience, it involves the initiate sleeping on a mat on the floor, often with a stone for a pillow. They wear a white tunic, and a specific salt-free diet is followed. It includes a ("head washing") to prepare the initiate for having the enter and reside in their head. Voudoists believe that one of the two parts of the human soul, the , is removed from the initiate's head, thus making space for the to enter and reside there. The initiation ceremony requires the preparation of (head pots), usually white porcelain cups with a lid in which a range of items are placed, including hair, food, herbs, and oils. These are regarded as a home for the spirits. After the period of seclusion in the , the new initiate is brought out and presented to the congregation; they are now referred to as . When the new initiate is presented to the rest of the community, they carry their on their head, before placing it on the altar. The final stage of the process involves the initiate being given an rattle. The initiation process is seen to have ended when the new initiate is first possessed by a . Initiation is seen as creating a bond between a devotee and their tutelary , and the former will often take on a new name that alludes to the name of this . Finally, after the , the new initiate may be expected to visit a Catholic church.
Shrines and altars The creation of sacred works is important in Vodou. Votive objects used in Haiti are typically made from industrial materials, including iron, plastic, sequins, china, tinsel, and plaster. An altar, or , will often contain images (typically
lithographs) of Roman Catholic saints. Since developing in the mid-19th century,
chromolithography has also had an impact on Vodou imagery, facilitating the widespread availability of images of the Roman Catholic saints who are equated with the . Various Vodouists have made use of varied available materials in constructing their shrines. Cosentino encountered a shrine in Port-au-Prince where Baron Samedi was represented by a plastic statue of
Santa Claus wearing a black sombrero, and in another by a statue of
Star Wars-character
Darth Vader. In Port-au-Prince, it is common for Vodouists to include human skulls on their altar for the Gede. In where both Rada and Petwo deities are worshipped, their altars are kept separate. Various spaces other than the temple are used for Vodou ritual. Cemeteries are seen as places where spirits reside, making them suitable for certain rituals, especially to approach the spirits of the dead. In rural Haiti, cemeteries are often family owned and play a key role in family rituals. Crossroads are also ritual locations, selected as they are believed to be points of access to the spirit world. Other spaces used for Vodou rituals include Christian churches, rivers, the sea, fields, and markets. Certain trees are regarded as having spirits resident in them and are used as natural altars. Different species of tree are associated with different ; Oyu, for example, is linked with mango trees, and Danbala with
bougainvillea. Selected trees in Haiti have had metal items affixed to them, serving as shrines to Ogou, who is associated with both iron and the roads. Spaces for ritual also appear in the homes of many Vodouists, namely as a home altar called a . These may vary from complex altars to more simple variants including only images of saints alongside candles and a
rosary. Many practitioners will also have an altar devoted to their ancestors in their home, to which they direct offerings. Drawings known as are sketched onto the floor of the using cornmeal, ash, coffee grounds, or powdered eggshells; these are central to Vodou ritual. Usually arranged symmetrically around the , these designs sometimes incorporate letters; their purpose is to summon . Inside the , practitioners also unfurl ceremonial flags known as (flags) at the start of a ceremony. Often made of silk or velvet and decorated with shiny objects such as sequins, the often feature either the of specific they are dedicated to or depictions of the associated Roman Catholic saint. These are understood as points of entry through which the can enter the . A (baptism) is a ritual used to make an object a vessel for the . Objects consecrated for ritual use are believed to contain a spiritual essence or power called . The is a sacred rattle used in summoning the , especially for Rada rites. It consists of an empty, dried gourd covered in beads and snake vertebra. Prior to being used in ritual it requires consecration. It is a symbol of the priesthood; assuming the duties of a or is referred to as "taking the ". For Petwo rites a different rattle, the , is favored. Another type of sacred object are the "thunder stones", often prehistoric axe-heads, which are associated with specific and kept in oil to preserve their power.
Offerings and animal sacrifice Feeding the is of great importance, with offering rites often termed ("feeding the "). Offering food and drink to the is Vodou's most common ritual, conducted both communally and in the home. The choice of food and drink offered varies depending on the in question, with different believed to favor certain foodstuffs and beverages. Danbala for instance requires white foods, especially eggs, while Legba's offerings, whether meat, tubers, or vegetables, need to be grilled on a fire. The of the Ogu and Nago nations prefer raw rum or
clairin, while the Ayizan avoids alcohol. Certain foods are also offered in the belief that they are intrinsically virtuous, such as grilled maize, peanuts, and cassava. A (dry meal) is an offering of grains, fruit, and vegetables that often precedes a simple ceremony; it takes its name from the absence of blood. Animal sacrifices are often favored at annual feasts that an or organizes for their congregation. Species used for sacrifice include chickens, goats, and bulls, with pigs often favored for Petwo . The animal may be washed, dressed in the color of the specific , and marked with food or water. Often, the animal's throat will be cut and the blood collected in a
calabash. Chickens are often killed by the pulling off of their heads; their limbs may be broken beforehand. In the case of Agwé, a of the sea, a white sheep may be sailed out to Trois Ilets and thrown overboard as a sacrifice. Once killed, the animal may be butchered and organs removed, sometimes cooked, and placed on the altar or . Here, it sometimes sites within a , a calabash shell bowl. Vodouists believe that the consume the essence of the food. Food is typically offered when it is cool, and is left for a while before humans may eat it. Offerings not consumed by the celebrants are often buried or left at a crossroads. Libations might be poured into the ground.
The Vodou's nocturnal gatherings are often referred to as the ("dance"), reflecting the prominent role that dancing has in such ceremonies. Their purpose is to invite a to enter the ritual space and possess one of the worshippers, through whom they can communicate with the congregation. The success of this procedure is predicated on mastering the different ritual actions and on getting the aesthetic right to please the . The proceedings can last for the entirety of the night. On arriving, the congregation typically disperse along the perimeter of the . The ritual often begins with Roman Catholic prayers and hymns; these may be led by the , although not all have anyone in this role. This is followed by the shaking of the rattle to summon the . Two Haitian Creole songs, the Priyè Deyò ("Outside Prayers"), may then be sung, lasting from 45 minutes to an hour. The main are then saluted, individually, in a specific order. Legba always comes first, as he is believed to open the way for the others. Each may be offered either three or seven songs, which are specific to them. The rites employed to call down the vary depending on the in question. During large-scale ceremonies, the are invited to appear through the drawing of on the ground using cornmeal. Also used to call down the spirits is a process of drumming, singing, prayers, and dances. Libations and offerings of food are made to the , which includes animal sacrifices. The order and protocol for welcoming the is referred to as . A symbol of the religion, the drum is perhaps the most sacred item in Vodou. Vodouists believe that ritual drums contain an etheric force, the , and a spirit called . Specific ceremonies accompany the construction of a drum so that it is considered suitable for ritual use. In the ("feeding of the drum") ritual, offerings are given to the drum itself. Reflecting its status, when Vodouists enter the they customarily bow before the drums. Different types of drum are used, sometimes reserved for rituals devoted to specific ; Petwo rites for instance involve two types of drum, whereas Rada rituals require three. Ritual drummers are called , and becoming one requires a lengthy apprenticeship. The drumming style, choice of rhythm, and composition of the orchestra differs depending on which nation of are being invoked. The drum rhythms typically generate a ("break"), which the master drummer will initiate to oppose the main rhythm being played by the rest of the drummers. This is seen as having a destabilizing effect on the dancers and helping to facilitate their possession. Drumming is typically accompanied by singing, usually in Haitian Creole, although sometimes in Fon or Yoruba. These songs are often structured around a call and response, with a soloist singing a line and the chorus responding with either the same line or an abbreviated version. The soloist is the , who maintains the rhythm with a rattle. Lyrically simple and repetitive, these songs are invocations to summon a . Dancing also plays a major role in ritual, utilising the rhythm of the drummers. The dances are simple, lacking complex choreography, and usually involve the dancers moving counterclockwise around the . Specific dance movements can indicate the or their being summoned; dances for Agwe for instance imitate swimming motions. Vodouists believe that the renew themselves through the vitality of the dancers.
Spirit possession in a Vodou ceremony in
Brooklyn, New York City, during the early 1980s Spirit possession is important, being central to many Vodou rituals. The person being possessed is called the (horse); the act of possession is termed "mounting a horse". Vodou teaches that both male and female can possess either men or women. Although children are often present at these ceremonies, they are rarely possessed as it is considered too dangerous. Some individuals attending the dance will put a certain item, often wax, in their hair or headgear to prevent possession. While the specific drums and songs used are designed to encourage a specific to possess someone, sometimes an unexpected appears and takes possession instead. The possession trance is termed the . Vodouists believe that the enters the head of the and displaces their , making the tremble and convulse. As their consciousness has been removed from their head during the possession, Vodouists believe that the will have no memory of the incident. The length of the possession varies, often lasting a few hours but sometimes several days. Sometimes a succession of possess the same individual, one after the other. Possession may end with the collapsing in a semi-conscious state, being left physically exhausted. Once the possesses an individual, the congregation greet it with a burst of song and dance. The will typically bow before the officiating priest or priestess and prostrate before the . The is often escorted into an adjacent room where they are dressed in clothing associated with the possessing . Alternatively, the clothes are brought out and they are dressed in the itself. These costumes and props help the take on the appearance of the ; many have a large wooden phallus used by those possessed by Gede , for instance. Once the has been dressed, congregants kiss the floor before them. The adopts the behavior of the possessing ; their performance can be very theatrical. Those believing themselves possessed by the serpent Danbala, for instance, often slither on the floor, dart out their tongue, and climb the posts of the . Those possessed by Zaka, of agriculture, will dress as a peasant in a straw hat with a clay pipe and will often speak in a rustic accent. The will often join in with the dances, eat or drink. Sometimes the , through the , will engage in financial transactions with members of the congregation, for instance by selling them food that has been given as an offering or lending them money. Possession facilitates direct communication between Vodouists and the ; through the , the communicates with their devotees, offering counsel, chastisement, blessings, warnings about the future, and healing. possession has a healing function, with the possessed individual expected to reveal possible cures to the ailments of those assembled. Clothing that the touches is regarded as bringing luck. The may also offer advice to the individual they are possessing; because the latter is not believed to retain any memory of the events, it is expected that other members of the congregation will pass along the 's message. In some instances, practitioners have reported being possessed at other times of ordinary life, such as when someone is in the middle of the market, or when they are asleep.
Divination A common form of divination employed by and is to invoke a into a pitcher, where it will then be asked questions. Other forms of divination used by Vodouists include the casting of shells,
cartomancy, studying leaves, coffee grounds or cinders in a glass, or looking into a candle flame. A form of divination associated especially with Petwo is the use of a shell, sometimes with a mirror attached to one side and affixed at both ends to string. The string is twirled and the directions of the shell used to interpret the responses of the .
Healing on display in the
Nationaal Museum van Wereldculturen in the Netherlands Healing plays an important role in Vodou. A client will approach a or complaining of illness or misfortune and the latter will use divination to determine the cause and select a remedy. and typically have a wide knowledge of plants and their medicinal uses. When collecting plants they are expected to show them respect, for instance by leaving coins in payment for removing leaves. To heal, Vodou specialists often prescribe baths, consisting of water infused with various ingredients, or produce powders for a specific purpose, such as to attract good luck or aid seduction. Alternatively, they may create a material object infused with spirits or medicines, a
wanga, although these can also be devoted to harmful purposes. and often provide talismans, called a (point), (magic work), or . The latter term highlights the potential influence of the Bakongo
minkisi on these Haitian ritual creations. In Haiti, or may advise their clients to seek assistance from medical professionals, while the latter may also send their patients to see an or . Although in the late 20th century there were concerns that the Haitian reliance on and was contributing to the spread of
HIV/
AIDS, by the early 21st century, various
NGOs and other groups were working on bringing Vodou officiants into the broader campaign against the virus. In Haiti, there are also ("herb doctors"; "leaf doctors") who offer herbal remedies for ailments but deal in fewer problems than and .
Harming practices Vodou teaches that supernatural factors cause or exacerbate many problems. It holds that humans can cause supernatural harm to others, either unintentionally or deliberately, in the latter case exerting power over a person through possession of hair or nail clippings belonging to them. Vodouists also often believe that supernatural harm can be caused by other entities. The is a human, usually female, who transforms into an animal and drains blood from sleeping victims, while members of the
Bizango secret society are feared for their reputed ability to transform into dogs, in which form they walk the streets at night. An individual who turns to the to harm others is a , or a , although this latter term can also refer to an generally. They are described as someone who ("serves with both hands"), or is ("working with both hands"). As the good have rejected them as unworthy, are believed to work with ("bought "), spirits that will work for anyone who pays them, and often members of the Petwo . According to Haitian popular belief, engage in ("expeditions"), setting the dead against an individual to cause the latter's sudden illness and death, and utilise , malevolent spirits sometimes in animal form. In Haiti, there is much suspicion and censure toward those suspected of being . The curses of the are believed to be countered by the and , who can revert the curse through an exorcism that incorporates invocations of protective , massages, and baths. In Haiti, some and have been accused of working with a , arranging for the latter to curse individuals so that they can financially profit from removing these curses.
Funerals, the dead, and Vodou features complex funerary customs. Following an individual's death, the ritual frees the from their body and disconnects them from their tutelary . The corpse is then bathed in a herbal infusion by an individual termed the , who gives the dead person messages to take with them. A
wake, the , follows. The body is then buried in the cemetery, often according to Roman Catholic custom. In northern Haiti, an additional rite takes place at the on the day of the funeral, the (breaking of the clay pot). In this, a jar is washed in substances including
kleren, placed within a trench dug into the floor, and smashed. The trench is then refilled. The night after the funeral, the takes place at the home of the deceased, involving Roman Catholic prayers; a mass for them is held a year after death, sometimes performed by a . Vodouists fear the dead's ability to harm the living; it is believed that the deceased may for instance punish their living relatives if the latter fail to appropriately mourn them. Many Vodouists believe that a practitioner's spirit dwells in the land of Ginen, located at the bottom of a lake or river, for a year and a day. A year and a day after death, the ("extracting the dead from the waters of the abyss") ritual may take place, in which the deceased's is reclaimed from the realm of the dead and placed into a clay jar or bottle called the . Now ensconced in the world of the living, the of this ancestor is deemed capable of assisting its descendants and guiding them with its wisdom. Practitioners sometimes believe that failing to conduct this ritual can result in misfortune, illness, and death for the family of the deceased. Offerings then given to this spirit of the dead are termed . The notion of a spirit being encased in a vessel and then used for workings likely derives from Bakongo influences, and has similarities with the Bakongo-derived
Palo religion from Cuba. Another belief about the dead, that of , is one of the most sensationalized aspects of Haitian religion. are often regarded as the of the recently deceased that have been captured and forced to work for their master. The may then be kept inside a bottle or other vessel. The practice is often linked to (secret societies), which are suspected of murdering the individual they wish to turn into a . To achieve this, they may obtain the bones of a deceased person, especially their skull, sometimes by bribing cemetery workers; the skull will often be baptised, given food, and set a particular task to specialise in, such as healing a specific malady. Those intending to take a as a may have to borrow or buy them from Baron Samedi. An alternative idea in Haitian lore is that it is the body that is turned into a , in which case a has seized an individual's and left the body as an empty vessel that can be manipulated. The reality of this phenomenon is contested, although the anthropologist
Wade Davis argued that this was based on a real practice whereby Bizango societies used poisons to make certain individuals more pliant. Haitians generally do not fear , but rather fear becoming one themselves. The figure of the has also been interpreted as a metaphor for the enslavement central to Haitian history.
Festival On the saints' days of the Roman Catholic calendar, Vodouists often hold "birthday parties" for the associated with the saint whose day it is. These are marked with special altars for the celebrated , as well as the preparation of their preferred food. Devotions to the Gede are particularly common around the days of the dead,
All Saints (1 November) and
All Souls (2 November), with celebrations largely taking place in the cemeteries of Port-au-Prince. At this festival, those devoted to the Gede dress in black and purple, with funeral frock coats, black veils, and top hats, all linking to the Gede's associations with death. The build-up to
Easter sees
Rara bands, largely consisting of peasants and the urban poor, process through the streets singing and dancing. Each Rara band is considered to be under the patronage of a particular , holding a contract with them that typically lasts seven years. Performing Rara is regarded as a service to the , and some Rara leaders claim that a instructed them to form their band. An will typically be part of the Rara band and will oversee their religious obligations, for instance performing rituals during their procession, or providing members with a protective bath before they perform. They may also attempt to curse or poison rival Rara bands.
Pilgrimage Pilgrimage is part of Haitian religious culture. In July, Vodouist pilgrims visit Plaine du Nord near Bwa Caiman, where according to legend the Haitian Revolution began. There, sacrifices are made and pilgrims immerse themselves in the (mud pits). The pilgrims often mass before the Church of Saint Jacques, with
Saint Jacques perceived as being the Ogou. Another popular pilgrimage site, again typically visited in July, is
Saut d'Eau ("waterfall") or Sodo, located outside the village of
Ville-Bonheur where the Virgin Mary (Èzili) allegedly appeared in the 1840s. At the site, pilgrims bathe under waterfalls associated with water-spirits like Danbala. Haitian pilgrims commonly wear coloured ropes around their head or waist; a tradition that may derive from a Bakongo custom,
kanga ("to tie"), during which sacred objects were bound with rope. Haitians abroad have also established pilgrimage sites, with thousands of Haitians visiting the
Church of Our Lady of Mount Carmel in
East Harlem, New York City for the feast day of the Virgin, whom the Vodouists in attendance interpret as Èzili Dantò. ==History==