When I returned to the peristil I entered the ceremony fully in progress and the energy of the space was palpable. Four goats (kabrit) had been sacrificed and the ounsi were processing around the peristil counter-clockwise passing the goats from one servitor's shoulders to another's. I found my friend Makini and joined her on the ledge where I could observe from a raised position. I had my video camera with me but I did not immediately grab for it. The sacredness of the moment was so evident that I watched quietly and absorbed the quality of focused, somber, and intense energy. Makini then leaned over to tell me that cameras were not allowed until the goats were placed on the floor. Fine by me! The strength of this image was overwhelming. The symbolic nature of sacrifice became more clear to me with this rite. The weight of sacrifice on the ounsi's shoulders symbolized the historical bloodshed of slavery and revolution, of hard work, and of honoring what had come before to make today possible. The ounsis feel the weight of the sacrificed animal on their shoulders and we witness this acknowledgment of struggle and honor.
They then moved outside into the courtyard to the tree for Ayizan. This is one of my favorite clips but for some reason it is extremely short. The dancer for Ayizan here is the servitor that emerges first in colored clothing on Monday at the Mapou tree ceremony. I also include in this video clip footage that shows the courtyard during a transitional moment.
Next everyone moved to another tree where there were many songs for Loko. Whereas in the peristil the format of the congregation is oriented toward and away from the drummers now the orientation is toward the tree. Loko is a lwa that is associated with Legba and Ayizan and is said to reside in the trees. The sevité and larenn sat next to each other in front of the tree and the ounsi were behind. The sound of the ounsis' feet on the packed dry earth as they danced in place made a repetitive and rhythmic "thud" sound that reminded me of a heartbeat. They created a vibration that could be felt.
The sevité poured ritual libations such as Babancourt rum and water near the tree. Two cups of blood mixed with a liquid representing the Chasè and Grenadye camps were passed around and small amounts were ritually sipped by the ounsi. During the goat sacrifice certain ounsi are not allowed to carry the sacrificed animals or to have their blood touch them. Perhaps there is a similar code to the drinking of ritual libations. A rooster was chosen to be sacrificed. At first the rooster was made to eat corn, demonstrating that it is fit and healthy enough to be offered to the lwa.
Many songs were sung before the sevité began the sacrifice. He plucked many of the bird's feathers, broke each wing and leg, and then bled the animal from its neck into a pan. Again, the energy of the whole area changed radically during the sacrifice. A woman fell to the ground seeming to embody the pain and struggle of the dying animal. Her body mimicked the convulsions of the bird as she laid next to the tree stump where the bird had been placed.
Out of context, I believe the issue of animal sacrifice can be hard to understand. While I accepted the practice as existing and playing a role in Vodou, I never truly understood it. Even now, as I watch the video footage of the sacrifice far removed from the context of the ceremony and the way of life in Haiti, I wince at what looks brutal by our standards. However ceremonially, the sacrifices carry an immense strength in what they communicate. The moment is profoundly sacred and the animal's life is not being used carelessly. In Haiti, farm animals are heard and seen. They roam in yards and streets -- their voices are heard morning until night. As the poorest nation in our hemisphere, most people, I would argue understand the importance of the life and death of an animal. Whereas we slaughter our animals en masse behind closed doors to be consumed without thought, in the context of Vodou sacrifice in Haiti there is a consciousness to where those animals are coming from and what necessary purpose they serve.
The ceremony then moved to the other side of the tree for the bull sacrifice, I believe to Ogou. The bull was lead from its post in the center of the lakou and tied head first toward the tree for Ogou. Libations of Florida Water and rum were poured onto the bull's back and it was given swift slaps between the shoulder blades by the sevité. The sevité held the bull's testicles and a man attempted to mount the bull -- succeeding on his third or fourth try. Once he was sitting atop the bull the crowd cheered and the conch was blown. As soon as the man descended from the bull's back, a man standing at the head of the bull quickly bore his dagger into the bull who immediately collapsed to the ground. Singing began and the ounsis carried a wooden machete-like prop to dance around the tree in a counter-clockwise direction. Many observers were either watching the bull's ritual blood-letting or also looking at the woman who still laid on the ground next to Loko's sacrificed rooster. All that remained from the sacrificial action was for the bull to be prepared for consumption because it would be cooked and served for the next day's ceremony at the Mapou tree. And so, the ounsis, drummers, and larenn began the cycle of songs, rhythms, and dances in the courtyard of the lakou -- just next to the trees in which Ayizan, Loko, and Ogou had been honored.
At around 3 pm there was a slight lull in the action and I decided to have lunch. Unfortunately I missed the ritual bathing that the ounsi participated in together at a large square concrete water hole on the other side of the peristil from the ceremonial trees.
That afternoon my friend Jen and her travel partners arrived. Hundreds of others must have arrived as well because that night was incredibly crowded in the lakou. The ounsi changed into colorful ceremonial clothing and the ceremony took place inside the peristil. I watched for a bit in front near the drums but as the energy heightened and more and more possessions started to occur, I decided to leave. As I made my way through the crowded peristil I could see that many people were packed into the space. There was a more aggressive quality to the dancing and possessions that seemed to be happening with the crowd. When I went outside it reminded me of a huge rock and roll festival -- crowds just hanging out socializing and drinking. I spent the rest of the night chatting with people near our house and then going to bed. I knew the ceremony at the Mapou tree the following morning would begin with the rising sun.
Out of context, I believe the issue of animal sacrifice can be hard to understand. While I accepted the practice as existing and playing a role in Vodou, I never truly understood it. Even now, as I watch the video footage of the sacrifice far removed from the context of the ceremony and the way of life in Haiti, I wince at what looks brutal by our standards. However ceremonially, the sacrifices carry an immense strength in what they communicate. The moment is profoundly sacred and the animal's life is not being used carelessly. In Haiti, farm animals are heard and seen. They roam in yards and streets -- their voices are heard morning until night. As the poorest nation in our hemisphere, most people, I would argue understand the importance of the life and death of an animal. Whereas we slaughter our animals en masse behind closed doors to be consumed without thought, in the context of Vodou sacrifice in Haiti there is a consciousness to where those animals are coming from and what necessary purpose they serve.
The ceremony then moved to the other side of the tree for the bull sacrifice, I believe to Ogou. The bull was lead from its post in the center of the lakou and tied head first toward the tree for Ogou. Libations of Florida Water and rum were poured onto the bull's back and it was given swift slaps between the shoulder blades by the sevité. The sevité held the bull's testicles and a man attempted to mount the bull -- succeeding on his third or fourth try. Once he was sitting atop the bull the crowd cheered and the conch was blown. As soon as the man descended from the bull's back, a man standing at the head of the bull quickly bore his dagger into the bull who immediately collapsed to the ground. Singing began and the ounsis carried a wooden machete-like prop to dance around the tree in a counter-clockwise direction. Many observers were either watching the bull's ritual blood-letting or also looking at the woman who still laid on the ground next to Loko's sacrificed rooster. All that remained from the sacrificial action was for the bull to be prepared for consumption because it would be cooked and served for the next day's ceremony at the Mapou tree. And so, the ounsis, drummers, and larenn began the cycle of songs, rhythms, and dances in the courtyard of the lakou -- just next to the trees in which Ayizan, Loko, and Ogou had been honored.
At around 3 pm there was a slight lull in the action and I decided to have lunch. Unfortunately I missed the ritual bathing that the ounsi participated in together at a large square concrete water hole on the other side of the peristil from the ceremonial trees.
That afternoon my friend Jen and her travel partners arrived. Hundreds of others must have arrived as well because that night was incredibly crowded in the lakou. The ounsi changed into colorful ceremonial clothing and the ceremony took place inside the peristil. I watched for a bit in front near the drums but as the energy heightened and more and more possessions started to occur, I decided to leave. As I made my way through the crowded peristil I could see that many people were packed into the space. There was a more aggressive quality to the dancing and possessions that seemed to be happening with the crowd. When I went outside it reminded me of a huge rock and roll festival -- crowds just hanging out socializing and drinking. I spent the rest of the night chatting with people near our house and then going to bed. I knew the ceremony at the Mapou tree the following morning would begin with the rising sun.
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