Haiti

The Republic of Haiti occupies the western half of the Caribbean island of Hispaniola, which it shares with the Dominican Republic. On the surface, the most popular religion in Haiti is Christianity, though most Haitians also practice forms of the Afro-Caribbean religion known as Vodou. About 80% of Haitians claim to be Roman Catholic, while most of the other 20% claim various forms of Protestantism (10% Baptist, 1% Congregational, 1% Seventh-Day Adventist, 4% Pentecostal/Evangelical). Though Islam was present in Haiti from the start, there has been a recent surge of Islam and Buddhism—sharing about 3% between them—mainly among immigrants in Port-au-Prince. Fleeing Nazi persecution in Germany, Jews came in considerable numbers to Haiti, and recently there has been an influx of Jewish immigrants, now totaling a bit less than 1% of the population.

The common practice of Vodou is Haiti's most distinctive religious tradition. As a result of Hollywood portrayals, the indigenous religion of Vodou enjoys a notorious reputation. To avoid racism and prejudice, Haitians are often evasive about their true religious practices, and thus, the actual number of Vodouists is not known (though it is undoubtedly large). Western popular culture has sensationalized the more dubious ritual elements. However, underlying this accretion of practices such as “voodoo dolls” and zombies is a deeply mysterious and culturally irresistible force for good in Haitian society. The gods, symbolism, and instruments from central and west Africa are predominant in Vodou.

Vodou survived colonialism by adopting an acceptable Christian facade through a process known as syncretism. Whether this syncretism was simply a survival tactic or a signal of a genuinely new blend of African, native, and European elements, the fact remains that Vodouists comfortably worship Catholic saints and African gods together on the same altar.

Vodou services are held over a period of days and consist of litanies and sacred dances eulogizing and inviting various spirits (Iwas) to possess the participants. The fact that much of the ceremony happens at night has contributed to erroneous associations of Vodou with evil and death. Recently, more responsible scholarship and artistry have begun to turn the tide on such hostile impressions, an effort helped by the Constitution of 1987, which guarantees freedom of religion. Ironically, involuntary isolation meant that non-Western beliefs such as Vodou would remain relatively unchallenged, and there has always existed a tension between the state, aspiring elites, and the struggling poor in Haiti. At its worst, this has meant outright persecution of Vodouists, but usually it has meant an uneasy, and unfortunate, silence.

There has also been a recent surge of Pentecostalism/evangelicalism throughout Haiti. Scholars note that the reasons Haitians so readily believe in intercessory Catholic saints and Vodou spirits are the same reasons Pentecostalism is becoming popular. These [Page 496]churches emphasize material help (Creole bourad, or “boost”) in times of need, and in return they demand strict allegiance to doctrine, liturgy, and morality—a fine trade for many poor Haitians. Whereas the state as well as Catholic and mainline churches are perceived as failing to meet the needs of the people, Pentecostal churches, and their mainline and Catholic imitators, are seen as filling the gap—both materially, through charity, and emotionally, through success stories of members who have transformed their lives to rise out of poverty.

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