New Orleans Voodoo Revival

What it is

The New Orleans Voodoo Revival is a contemporary religious movement established in the late twentieth century. It operates within the African diasporic framework but distinguishes itself from historical Louisiana Voodoo by adopting practices from Haitian Vodou and Cuban Santería. While it references the older regional tradition, scholars note that the link between the two is tenuous. The revival functions as an emerging faith inspired by past customs rather than a direct continuation of them. It serves as a spiritual home for diverse groups seeking connection to ancestral roots and spiritual intermediaries.

Where it comes from

The tradition emerged after the early twentieth century when historical Louisiana Voodoo largely died out, though vernacular Hoodoo practices persisted. In the 1960s, the tourist industry began using Voodoo imagery to attract visitors. By the 1980s and 1990s, formal groups formed, such as the Voodoo Spiritual Temple founded by Miriam Chamani in 1990 and La Source Ancienne by Sallie Ann Glassman. These leaders drew upon their initiations in Haitian Vodou and Orisha-Vodu to reconstruct a public practice. Some practitioners later sought instruction in West African Vodun to deepen their lineage.

How it is done

Ceremonies often involve participants wearing white and dancing around a central post known as the poto mitan. Practitioners may create vèvè drawings on the floor to invoke spirits and sing songs in Haitian Kreyol. Offerings of food and drink are presented to ancestors and deities. A key element is spirit possession, where a practitioner becomes a "horse" for a spirit to heal or bless others. Rituals may also include snake dances, reflecting historical precedents, and the use of patterned flags called drapos.

Tools and materials

Practitioners use specific materials associated with different spirit nations, such as Rada and Petwo. These items include particular colors, numbers, foods, and drinks. Personal altars are common in homes, used for communicating with ancestors through libations. Botanicas sell herbs and materials for healing preparations. Divination tools like tarot cards have also been adapted for use within the tradition, as seen in specialized decks created by modern leaders.

What it is for

The tradition aims to provide protection, healing, and blessings through communication with spirits. Ancestor worship is central, with rituals designed to honor and invoke ancestral guidance. Practitioners also perform rites to address community issues, such as driving away harmful influences or negative energies. Healing plays a prominent role, with many shops dedicated to selling remedies. The practice offers a sense of identity and spiritual connection for both those born into the tradition and new converts.

Who does it

Leaders include priestesses and priests who establish temples and centers. Miriam Chamani and Ava Kay Jones were prominent figures in the early revival. Training often involves initiation into related traditions like Haitian Vodou. The community includes both those born into families practicing the religion and individuals who join later in life. Gender roles vary; some leaders describe the practice as primarily female-led, while others emphasize inclusivity across genders and backgrounds.

Peoples and places

The movement attracts a diverse demographic, including African Americans, Louisiana Creoles, and white converts. Scholars note that the revival drew many educated, middle-class Americans. Some groups have majority-white membership, appealing to those seeking dramatic and compelling spiritual experiences. However, some traditionalists argue that these new practitioners lack the ancestral lineage required for authentic practice. The tradition remains rooted in New Orleans but draws inspiration from broader Afro-Caribbean cultures.

What people believe

Beliefs center on a single, somewhat distant deity, with followers viewing the practice as monotheistic. Intermediaries called lwa serve as messengers between humans and the divine. Unlike Haitian Vodou, Roman Catholic saints are not always equated with African deities but may be seen as servants of the ancestors. Ancestor worship is vital, with spirits playing a key role in daily life and ceremonies. Morality emphasizes respect for elders and community well-being.

When it is done

Gatherings occur on significant dates like St John's Eve, historically celebrated on June 23 or 24. Some congregations continue this tradition, while others reject its importance. All Saints Day on November 1 is widely observed, linked to the lwa Gede. Regular ceremonies take place throughout the year, often involving drumming, dance, and communal meals. Personal rituals may be performed at any time to address specific needs or honor ancestors.

How scholars and sceptics see it

Scholars like Carolyn Long view the revival as a distinct phenomenon rather than a direct survival of historical Louisiana Voodoo. They note the heavy influence of Haitian and Cuban traditions. Jeffery Anderson describes the link to the past as tenuous, characterizing the current practice as an emerging faith. Researchers observe that the revival reflects broader trends in religious reconstruction and cultural reclamation among African diasporic communities.

Compare and confuse

The New Orleans Voodoo Revival is often confused with historical Louisiana Voodoo, which was more localized and less structured. It shares similarities with Haitian Vodou and Cuban Santería, particularly in its veneration of lwa and use of ritual objects. However, it differs in its theological approach to saints and its emphasis on ancestor worship. The term "Voodoo" itself is applied broadly, sometimes obscuring the specific practices of each group.

Law and persecution

The practice operates legally within the United States, protected under religious freedom laws. There are no specific legal restrictions on Voodoo practices in New Orleans. However, the tradition has navigated complex social landscapes, including the impact of Hurricane Katrina, which dispersed many practitioners. Legal protections allow for the open practice of rituals, including animal sacrifice where permitted by local ordinances.

Today

The revival continues to evolve, with practitioners adapting to modern contexts while maintaining core beliefs. Temples and botanicas remain active in New Orleans, serving local and international communities. The tradition faces challenges from commercialization and misrepresentation but persists as a living faith. Diaspora communities and online networks help sustain connections among practitioners globally. The movement reflects ongoing efforts to reclaim and redefine African diasporic spirituality.

Days linked to New Orleans Voodoo Revival

Questions people ask about New Orleans Voodoo Revival

Good reading and sources

• New Orleans Voodoo Revival on WikipediaEncyclopedia
• Wikidata recordOpen data