Do Do That VooDoo That You Do So Well...

In The Immortal Life of Henrietta Lacks, Rebecca Skloot did extensive research to include Henrietta's family members' perspectives in the book.  One of the most interesting things about Henrietta's family is that each person has a slightly different opinion about the origins of Henrietta's cancer.  In her research for the book, Skloot first ventured into Clover, Virginia, in December of 1999 (77).  On this trip she met up with one of Henrietta's cousins, named Cootie, and it was his thoughts on the cause of Henrietta's cancer that really grabbed me:
"'You know, a lot of things, they man-made,' he told me, dropping his voice to a whisper.  'You know what I mean by man-made, don't you?'
I shook my head no.
'Voodoo,' he whispered.  'Some peoples is sayin Henrietta's sickness and them cells was man- or woman-made, others say it was doctor-made (Skloot 81, 82).'"  
After reading that passage, I figured, ok, in a time without a lot of information, it seems reasonable that an unexplained illness or death could be attributed to a voodoo curse; but a) that never really happens, and b) it's 2011, for chrissake!   Nope.  I was wrong. People use voodoo curses even today; here's a story that cam out a week ago.  It seems there's more interest in this subject than I'm yet familiar with.  


Since reading that passage and finding that article, I've been very interested in voodoo; it's never been a part of my life, since I grew up white and in the North, and in a very moderately-religious environment.
To put it in more visual context of culture difference:
My world:

Fig. 1: Photo of an unknown man shoveling snow in his driveway.

From the website propertyinvestinggenie.com.  Accessed

12 December, 2011.  Via Google.com Image search.

Her world:

Fig. 3: Photograph of a tobacco field on a plantation in the 

American South.  From the website wessyngton.com. Accessed 

13 December, 2011. Via Google.com Image search. 

In the American South, its popularity a direct result of the slave industry, a West African religious practice called Voodoo (or Vodun, or Vodoun) blends different tribes' spirit-worship traditions, and has eventually been incorporated into Creole culture; it is merged with Roman Catholicism, and even incorporates some Native American Indian traditions as well, reflecting the influence of the ethnically-diverse area where it is still practiced today (Alvarado).  Voodoo uses the power of intention, and invoking spirits to intercede on the petitioner's behalf, to give meaning and power to charms and talismans--one of the most commonly recognized is the gris-gris (said with the French pronunciation of the word: "gree-gree") bag, which is small enough to be worn around the neck or elsewhere on one's person as an amulet, and contains a special formula of ingredients which are given special meaning because of intention based on the wishes of the person invoking the magic (Alvarado, Voodoo Museum).  Voodoo also uses priests or priestesses as vessels through which spirits can speak during ceremonies--often, the priest will suffer physical pain while the spirit inhabits his or her body, and he or she will speak in that spirit's voice while possessed, giving orders and delivering prophecies ("Haitian Voodoo" video, qtd. in Alvarado).  Voodoo has been practiced in the New World since at least the time of Christopher Columbus, by slaves brought to Hispaniola from West Africa, and is especially famous in the American South--specifically in New Orleans, Louisiana (Alvarado).  Voodoo has been shown to have been practiced by African slaves, as far north as Maryland, though (Wilford).  Voodoo has certainly traveled far, and it has become a matter of a lot of interest as a part of American culture, because of its deep connection with African slaves' ancestors.  It is as legitimate a religious/spiritual tradition as any other in this country.


  Voodoo even has its own VIPs.  Papa Legba and Queen Marie LaVeau were my favorites to read about.  
A short video about Queen Marie LaVeau:

In Voodoo, people can manifest their ill wishes for individuals, or their property or relationships with others, by putting hexes on them (Emmanuel).  In fact, it's even considered fair to try to wrong people who have wronged you--like spirit-mediated karma (Emmanuel).  But Voodoo is also used very often for good things: to get money, and to find love, for example (Priestess Fiona).  And beyond the ceremonies themselves, it was more a way to keep their social connections intact, which was another positive outcome--as with all religions, a sense of congregation is vitally important to its followers (African American Registry).  In New Orleans in the 1800's, freemen of color and slaves given the day off would go to Mass in the mornings on Sundays, and then participate in Voodoo ceremonies in the afternoon in a part of the city called Congo Square, and they would perform rituals for whatever purpose they desired to seek help from the spirits ("Haunted New Orleans").  These ceremonies gave the Voodoos the opportunity to feel connected with their culture, and their ancestors (African American Registry).  Henrietta's cousin Cootie believed in Voodoo, possibly because of his sense of connection with the rural historic roots of the Lacks family in Clover, so his conjecture that Henrietta's cancer was "man-made" makes a lot more sense to me, after reading up on Voodoo.

Fig. 3: Map of the Treme Neighborhood of New Orleans,

where Congo Square (#8 on the map) is located. From

the website cbr.tulane.edu. Accessed 13 December 2011.

Via Google.com Image search.

Some images of Voodoo in America: 

Fig. 4: A photo of the inside of the Voodoo Temple in

New Orleans, Louisiana.  From the website 

sacred-destinations.com.  Accessed 13 December 2011.

Via Google.com Image search.

Fig. 5: Photo of Voodoo and Yoruba priestess Ava Kay 

Jones.  From the website Hauntedamericatours.com

Accessed 13 Dec. 2011. Via Google.com Image Search.

Fig. 6: Photo of a voodoo doll made in New

Orleans.  From the website Patrishka.wordpress.com.

Accessed 13 December 2011. Via Google.com

Image search.

Fig. 7: Photo of a gris-gris bag, the 

charm most commonly recognized in

Voodoo.  From the website 

magickworkshop.wordpress.com.

Accessed 13 December 2011.

Via Google.com Image search.

Some Links For Further Voodoo Information:

Learn More about Voodoo:
Voodoo Among World's Religions
What Do Voodoos Believe?

Important People In Voodoo:
Voodoo Queens And Kings, Past and Present
"Dr." John Montenet


Works Cited:

African American Registry. "Congo Square, the Soul of New Orleans." Aaregistry.org, n.d. Web. 13 Dec. 2011.

Alvarado, Denise. "History of New Orleans Voodoo." Mysticvoodoo.com, copyright 2008-2010. Web. 12 Dec. 2011.

Emmanuel, Houngan. "Voodoo curses, Voodoo hexes, and Voodoo fixes." Realvoodoos.com, copyright 2008-2009. Web. 13 Dec. 2011.

National Geographic. "Haitian Voodoo." Embedded in "History of New Orleans Voodoo."  Mysticvoodoo.com, copyright 2008-2010. Web. 12 Dec. 2011.

New OrleansNet LLC. "Haunted  New Orleans Voodoo: A Brief History of Voodoo." Nola.com, copyright 2008. Web. 13 Dec. 2011.

Priestess Fiona. Haitianvoodoospells.com, copyright 2007-2011.  Web. 13 Dec. 2011.

Skloot, Rebecca. The Immortal Life of Henrietta Lacks. New York: Broadway Paperbacks, 2010. Print.

Voodoo Museum. "Gris-Gris." n.d. Web. 12 Dec. 2011.

Wilford, John Noble. "Under Maryland Street, Ties to African Past." New York Times 21 Oct. 2008: 1. Abstract. Academic Search Premier.Web. 13 Dec. 2011.