Comparing Vodou and Wicca
By Hounsi Sophia
Comparing Wicca and Vodou - #1
I was first initiated into Wicca in April 2004, and passed to the 2nd Degree in 2006. I then took Lave Tet in March 2008. While I would never describe myself as being an expert in Wicca or Vodou, then, I have had some experience in both and have been asked to write a few lines about these experiences along with personal comparisons. In the future I mean to look at the question of background and influence, personal beliefs and ethics, and possession and trance experiences in both religious practices. For now I would like to lay some initial foundations – what is Wicca and how does it compare to Vodou generally?
Definitions
An online dictionary (Dictionary.com) defines Wicca as “a polytheistic [the belief in many gods] Neo-Pagan nature religion inspired by various pre-Christian western European beliefs, whose central deity is a mother goddess and which includes the use of herbal magic and benign* witchcraft.” This is a fairly accurate description although, just as in Vodou, individual adherents will believe and practice in different ways. For example, not all Wiccans (those who follow the religion of Wicca) will practice witchcraft (the tradition of casting spells, working with divination etc) although many will do both. *The word “benign” is particularly important here and will be addressed later when we look at ethics.
It is interesting that Vodou, also, is sometimes defined as being polytheistic (although as the lwa are seen as angels/saints rather than gods, this can be disputed) and that it incorporates many shamanic, pre-Christian and indigenous tribal practices (i.e. what might be defined as Pagan). However where Wicca draws its origins eclectically from modernised concepts of ancient British and European Paganisms (incorporating elements of British folk magic, and drawing heavily on ancient Celt, Greek and Roman mythologies in particular) Vodou sets its roots in traditional African beliefs and indigenous Haitian practices – these then covered by the Catholic ‘mask’ that was first made necessary in the atmosphere of religious intolerance under which initial practitioners were forced to live.
I find it interesting that many Wiccans (whether traditionally initiated or not) find this veneer of Catholicism in Vodou particularly difficult to understand. This is partly a question of upbringing, many Wiccans having been brought up in non-Catholic faiths (e.g. the Church of England); also many modern witches and Wiccans have had decidedly negative experiences in the Christian Church which first led them to the Pagan paths. In these circumstances it is difficult for them to understand or accept how so many practitioners of Vodou can also truthfully describe themselves as Catholic, and although some Pagan polytheists may feel heavily attracted to certain lwa they may not appreciate the use of Catholic Saint images on the altars of that spirit, preferring (for example) to use an image of Mars for Ogou in place of a Saint. Although it is clear to me that traditional practices should be respected, I am also aware that there is a drive in some quarters to remove the Christian element from Vodou altogether, focussing on the African element - and that certain modern Pagans may find this route easier to work with.
Although Vodou had evolved with the times, it can be directly linked to ancient sources and certain practices have not changed for hundreds of years. In contrast to this it needs to be understood that Wicca is a reclaimed religion - it has not survived whole and intact from ancient times, but has been pieced together from several diverse sources relatively recently. Vodou is generally less eclectic than Wicca – you are far more likely to find a Wiccan placing Vodou spirits on their altar than the other way round. A lack of understanding of (or a lack of the desire to understand) the spirits in context can lead to potential charges of cultural appropriation and the use of the phrase ‘Wicca-do’; despite this many modern Pagans have carefully begun to seek ways to incorporate Vodou into their everyday practice, drawn no doubt by the colour of its ceremonies and the vibrancy of its spirits.
Who can practice?
It is said that anyone can practice Wicca or Vodou if they are called to do so, that there are no barriers on grounds of race or gender. However, individual groups of people will set their own rules as to who they want to work with. I have heard that some Sosyetes do discourage members on grounds of their sexuality and colour. In Wicca, while there is a general acceptance of everyone regardless of personal differences, there is also an arguable bias towards male-female relationships (for example you must be initiated by a member of the opposite sex, and there are general ceremonial references to the ecstatic [hetero]sexual relationship of the God and Goddess) coupled with a general leaning towards white European myths – both factors may make some people feel excluded. Covens and new traditions/lineages have been set up to deal with this, however, for example all-male/female groups, groups that focus on gay and transgendered mythologies, and groups that deal mainly with a particular set of deities. Just as in Vodou, there is always a group to be found that will suit the needs of the individual in Wicca, although they may need to search for it.
WICCA ~ VODOU
Influences
Wicca:
Shamanism, ancient British folk beliefs, Pagan practices and myth-structures (especially Celtic, Greek, Roman, Norse), European mysticism, and the (often romanticised) ‘Cult of the Great Goddess’.
Vodou:
Shamanism, traditional African practices, indigenous Haitian practices (e.g. Taino, Arawak), Catholicism, European mysticism e.g. Freemasonry.
Beliefs
Wicca:
Varied. May revere many gods/spirits, one main Mother Goddess and Consort, or none. May see the gods as archetypes or as individual entities in their own right.
Individuals work alone or in groups traditionally referred to as ‘covens’. A teacher (High Priest/High Priestess/both) is required for at least one year and a day prior to initiation.
Vodou:
Varied. General belief in one overarching God (Bondye) too distant to approach for general matters. The lwa are saints/angels, not gods as such.
Structure
Individuals work alone or choose a House/Sosyete with which to develop. Depends on the House how long they need to know the Houngan/Mambo prior to initiation.
Initiation/ degree system
Wicca:
- Three degrees which vary a little depending on lineage.
- On 3rd degree (2nd in some lineages) the student becomes a master i.e. can take on own trainees.
- Initiation ceremonies take a night in general;
- payment is frowned upon.
Vodou:
- Lave Tet, Hounsi Kanzo, Houngan or Mambo Sou Pwen, Houngan or Mambo Asogwe.
- Asogwe carries the highest respect, responsibility and knowledge.
- Initiation ceremonies may take weeks;
- payment is the norm.
Hounsi Sophia is an initiated member of Gade Nou Leve Vodou Sosyete, a 2nd Degree Wiccan, and a powerful magician. She has written several articles on Vodou, including in the book Priestesses, Pythonesses and Sybills (Anthology): The Sacred Voices of Women who speak with and for the Gods by Sorita d’Este.
She runs Baron’s Magic in the UK, which can be found here
http://www.baronsmagic.co.uk/