An exploration into the social networks of the Anglo-Caribbean African population from the mid 18th to early 19th centuries. Details are given describing the unique identity and culture of an international Black Protestant community established during the period. The transition from White evangelism of slaves to the self-sustained and promoted religious community of the African population is noted. Individual leaders such as William Hammet, William Meredith, and Denmark Vesey are also profiled.
Just as dance forms originating from Saint-Domingue made their way into southern culture, religion also left its indelible marks. It is well documented that the Vodou religion in New Orleans began to blossom around 1800 with Sanite Dede, a free woman of color who arrived from Saint-Domingue. The Saint-Domingan Vodou priestess was replaced in 1820 by New Orleans's native Marie Laveau, who became legendary. Haitians were for the most part Catholic; their presence in the various U.S. cities where they settled gave rise to the establishment of a number of biracial congregations. In Baltimore, in 1829, four colored Saint-Domingan women--Elizabeth Lange, Marie Magdelene Baas, Marie Rose Boegue, and Marie Therese Duchemin--established the Oblate Sisters of Providence, the world's first Black religious community, and founded the School for Colored Girls.
Who is it that speaks for our private face? Those of us who take communion at Mass on Sunday morning still intoxicated with the echoes of beating drums from the Vodun ceremony the night before. You know the saying: We are 95% Roman Catholic and 95% percent Vodun. What is it that makes a former Catholic priest more apt to run a country than say, a Vodun priest, a Hougan? To most of us, this would be an atrocity. The country would certainly fall into the wrath of hell if this were to take place. We are trying to move forward not backward, the voices of decency would say. And besides, you would not find a well-educated, well-traveled Vodun priest in the mountains of Ayiti. Ayiti's vision is found in Vodun. Not the religion that it has become, but the very essence of the spirituality. It is the essence of the Ayitian people. After all, these were the conditions under which Ayiti gained its independence. Our country was formed in a ritual - a ritual that called on the guidance and protection of our ancestors who survived the journey from Guinea, as they say in Vodun, and those who were indigenous to the land. The essence of Vodun is to give honor to those whose shoulders we stand on. It is a reverence to the unseen forces that truly determine our fate as a country and it is a time-tested method handed down to us to ensure a successful life.
