Forum Haiti : Des Idées et des Débats sur l'Avenir d'Haiti
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 The Trial That Gave Vodou A Bad Name

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Sasaye
Super Star
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Sasaye

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Nombre de messages : 8252
Localisation : Canada
Opinion politique : Indépendance totale
Loisirs : Arts et Musique, Pale Ayisien
Date d'inscription : 02/03/2007

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MessageSujet: The Trial That Gave Vodou A Bad Name    The Trial That Gave Vodou A Bad Name  EmptyJeu 6 Juin 2013 - 16:42


Haiti: The Trial That Gave Vodou A Bad Name

Written by The Smithsonian Magazine | Wednesday, June 05, 2013 1:15 PM .

It was a Saturday, market day in Port-au-Prince, and the chance to meet friends, gossip and shop had drawn large crowds to the Haitian capital. Sophisticated, French-educated members of the urban ruling class crammed into the market square beside illiterate farmers, a generation removed from slavery, who had walked in from the surrounding villages for a rare day out.

It was a Saturday, market day in Port-au-Prince, and the chance to meet friends, gossip and shop had drawn large crowds to the Haitian capital. Sophisticated, French-educated members of the urban ruling class crammed into the market square beside illiterate farmers, a generation removed from slavery, who had walked in from the surrounding villages for a rare day out.

This is an excerpt, read full article at Smithsonian Magazine

The whole of the country had assembled, and it was for this reason that Fabre Geffrard had chosen February 13, 1864, as the date for eight high-profile executions. Haiti’s reformist president wished to make an example of these four men and four women: because they had been found guilty of a hideous crime—abducting, murdering and cannibalizing a 12-year-old girl.

And also because they represented everything Geffrard hoped to leave behind him as he molded his country into a modern nation: the backwardness of its hinterlands, its African past and, above all, its folk religion.

Call that religion what you will—voodoo, vaudaux, vandaux, vodou (the last of these is generally preferred today)—Haiti’s history had long been intertwined with it. It had arrived in slave ships centuries earlier and flourished in backwoods maroon villages and in plantations that Christian priests never visited. In 1791, it was generally believed, a secret vodou ceremony had provided the spark for the violent uprising that liberated the country from its French masters: the single example of a successful slave rebellion in the history of the New World.

Outside Haiti, though, vodou was perceived as primitive and sanguinary. It was nothing but “West African superstition [and] serpent worship,” wrote the British traveler Hesketh Hesketh-Pritchard, who walked across the Haitian interior in 1899, and believers indulged in “their rites and their orgies with practical impunity.” For visiting Westerners of this sort, vodou’s popularity, in itself, was proof that the “black republic” could not claim to be civilized.

It was hard to conceive of a case more likely to bring vodou, and Haiti, into greater disrepute than the murder that was being punished that Saturday in 1864. The killing had taken place in the village of Bizoton, just outside the gates of Port-au-Prince, and—at least according to the newspaper stories that fizzed over the world’s telegraph wires that spring—it was the work of a wastrel by the name of Congo Pelé, who had sacrificed his own niece in the hope of winning favor from the vodou gods.

Little is known for certain of the affaire de Bizoton. No trial transcripts survive, and the truth (as Kate Ramsey observes in her study of vodou and Haitian law) was long ago lost in a miasma of prejudice and misreporting. The most detailed account of the murder came from the pen of Sir Spenser St John, who was the British charge d’affaires in Port-au-Prince at the time—and St John’s account helped define Haiti as a place where ritual murder and cannibalism were commonplace, and usually went unpunished. The charge proved so influential that, as recently as 2010, the magnitude 7.0 earthquake that leveled much of the capital could still be blamed on a supposed “pact with the devil” that the country had signed by turning to vodou.
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Joel
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Nombre de messages : 17259
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Loisirs : Histoire
Date d'inscription : 24/08/2006

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MessageSujet: Re: The Trial That Gave Vodou A Bad Name    The Trial That Gave Vodou A Bad Name  EmptyJeu 6 Juin 2013 - 18:23

Mwen byen kontan ou pale de bagay sa a ;se menm konklizyon an ke ALFRED METRAUX te fè.

Depi bagay sa a ,se lè sa a VODOU vin pran repitasyon ke l vin genyen.METRAUX di ke l menm doute ke bagay sa a te rive vre .
Men ti GWOUP ann AYITI an ki te vle montre ke yo pa AFRIKEN pa t ka imajine ki TÒ yo t ap vin fè PEYI an e detwi repitasyon VODOU.
VODOU te pratike gen kote anbachal gen kote ouvètman lan tout KOMINOTE DORIJIN AFRIKEN lan AMERIK lan men akòz de epizòd sa a ;se pa AYITI an ki pran repitasyon SINIS sa a.
Bagay ki pa koresponn ak okenn reyalite e ke malpwopte ,tankou PWOTESTAN FONDAMANTALIS e menm KATOLIK toujou fè RELIJYON an kenbe!
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Joel
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Nombre de messages : 17259
Localisation : USA
Loisirs : Histoire
Date d'inscription : 24/08/2006

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Jeu de rôle: Le patriote

The Trial That Gave Vodou A Bad Name  Empty
MessageSujet: Re: The Trial That Gave Vodou A Bad Name    The Trial That Gave Vodou A Bad Name  EmptyJeu 6 Juin 2013 - 20:13

WI;
Noumenm AYISYEN gen yon seri de bagay nou panse ;nou mande ki jan nou arrive panse bagay sa a.
Pa egzanp anpil lan NOU ;konnen gen LOUGAWOU;byen ke nou pa janm wè LOUGAWOU sa a e moun ki pale nou de LOUGAWOU yo ,pa janm wè yo nonplus.

Men sa ALFRED METRAUX di de bagay BIZOTON an.Misye te etone ke VODOU ann AYITI te vin gen repitasyon ke l genyen an ;konpare ak VODOU lan KIBA ak BREZIL pa egzanp.
METRAUX etidye sa an bon SYANTIS ke l te ye e misye di bagay sa a kòmanse an grann PATI lan EVÈNMAN BIZOTON an e ki jan yon moun tankou SPENSER ST JOHN te kouvri l.
METRAUX SE TE YON BÈLJ.
Men ki sa misye te di lan ""VOODOO IN HAITI"" ki te parèt an 1959.


The famous AFFAIRE DE BIZOTON,which took place in 1863 during the presidency of GEFFRARD ,demands our attention only because it achieves a notoriety out of all proportion to its importance AND BECAUSE IT GAVE ,QUITE UNJUSTIFIABLY,VOODOO-AND THEREFORE HAITI TOO-A BAD NAME.
It is told in great detail in the work of SPENSER ST JOHN ""HAITI AND THE BLACK REPUBLIC"".
Briefly ,the facts are as follows:a certain CONGO PELLE whose sister was a MAMBO;made plans with two papa-loa to sacrifice his niece to a Voodoo god.He kidnapped the child who was eventually strangled and cut up at an end of the year ceremony.Her flesh was cooked ,with other eatables,and consumed by all who had taken part in the rite.
A few days later another little girl was carried off to be sacrificed on the DAY of KINGS.The police was warned and they found the girl who was due to have her throat cut,lying bound under a Voodoo altar;and at the same time they found the remains of the girl who had been killed earlier.Eight people involved in this affair were arrested and tried They confessed monstruous crimes ,but before accepting their confessions as proof,we would do well to remember the disturbing statement made by one of the ACCUSED,Asked to confirm her confession in front of the tribunal she said ""Yes I did confess what you assert,but remember how cruelly I was beaten before I said a word
Seemingly the prisoners were tortured by the police.The confessions therefore are open to doubt..
SPENSER ST JOHN gives us other rather doubtful stories about human sacrifice and cannibalism
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