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African Colonization Of Santo Domingo To Haiti: ‘The Mysterious Materialism’!!

The Haitian experience is not limited to the Independence Proclamation on January 1, 1804. In contrast, indeed, the European migration to the new states of the Americas, it is rather the former slaves in 1789, their number amounted to 465 429, freedmen and free, 27 548, and whites, 30,826, who will be the pioneers in the implementation of the culture of the land, now freed from slavery colonialism.

However, the African deities accompanied this pioneering movement. Thus the relationship between the invisible and the visible world world he is the foundation of this new social space.According Rémy Bastien who participated in the first UNESCO witness Marbial experience under the direction of Alfred Metraux, the Haitian peasantry renovated the earth by building two (2) fundamental cultural traits: the lakou-the walking and working in common closely with agricultural production.


These two elements give birth, social and religious, in meetings, etiquette, social competition and family aspects of voodoo, the popular religion.

The lakou a total social fact. This is a residence unit, production and descent of the spirits of voodoo lwa- them and their ancestors. The received heritage is not that land, it is also spiritual.Work the land it is under the protection of the gods; and how to behave does not escape there in the eye of the grandfather. Moreover, affiliation does not come only in the biological; it also relates to the sacred.

Members of the relatives are not free of their actions and their movements as they see fit, they have obligations to follow their transgression and punishment ensues. They nourish and thank the lwa and ancestors in exchange for their heritage and their protection. And, it is the servant bears the property management of the sacred. It is the mediator between the spirits, ancestors and heirs. He was chosen by the spirits. All members have to compete in charge of the ceremonies, by paying to the servant of the shares of the harvest and money.


The ceremonies are not only the time of a commensal that produces a fraternization between members and the lwa, but equally a place of fraternity lived between those. The religious fact, beliefs and practices, ancestral worship, is the regulator of the social organization of lakou. It directs the conduct of members, making them believe in the transparency of behavior. It draws a line between the possible and the forbidden, creating a primary solidarity.

Solidarity, which however is not symbolic. Indeed, the main problem faced by the lakou resided in the acuity to find the available workforce, as the main force of the work was based only on human energy. The lack of tools having a driving force can multiply human strength was that agricultural production was based on the large amount of labor that was employed in the labor process. And especially as polyculture required a rather busy agricultural calendar, which spread over the entire year, almost.

Agriculture is among the first festivals imperial constitutionalised-Constitution (1805) -The lwa Azaka Mede embodies. Space tripartite voodoo reflects his African colonization, if we use etymologically, anger, cultivate-kiltive, kiltivatè- the social category, African slaves freed by the revolution, will be established to cultivate the land while practicing their worship What is voodoo. And the question of their origin is resolved. In lakou sanctuaries in the unity of the rite, Badjo, rite Nago, Recollect, Dahomey and Soukri, Congo; and we find these rites in lakou demanbre ritually arranged; and in voodoo temple, but adding the Petro, who gets these rites.

And this ordering arises from the invisible world. Under religion, voodoo, a religion of initiation, is characterized by the relationship between the sacred and the profane, which takes place in a family setting within a brotherhood.


Written by How Africa

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