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Balkanabat - Yangikala - Gözli Ata - Turkmenbashi

One of our more surreal days: camel jam, bizarre rock formations, ancient pilgrimage site, agonising leg injury, restricted tourist zone, 5* yacht club, self-locking doors


View The Forgotten Stan - Turkmenistan 2019 on Grete Howard's travel map.

Continuing the trials and tribulations of a cloth napkin this morning, the waitress surprises us by NOT removing it when she brings our breakfast out. She does, however, make a big point of giving us paper serviettes. We let sleeping napkins be, and stick with the paper ones.

Breakfast just appears this morning, and a very substantial affair it is too, with egg, sausage, bread, cheese, jam and pancakes. We are not going to starve on this trip, that's for sure.

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Picnic Lunch

Last night Meylis ordered a picnic lunch from the hotel restaurant for today's journey; to be ready for 09:00. When he goes to collect it, they say it will be another 25 minutes before it is ready, as it is “just cooking now”.

25 minutes later, and he is told “it has just cooked now, another 25 minutes for steaming”.

They were correct about the timing – 50 minutes late we pick up the food and can leave for the next part of the journey.

As we drive out of the town on Balkanabat, we spot some cool horse riders at the side of the road. They look so right here, like something out of a historical Silk Road movie. This is the first time we have seen anyone on horseback out here.

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Wild Horses

These are of course not the valuable and sought after Ahel Teke horses, but rather amore common breed known as Yomut.

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Eurasian Griffon

A large bird is circling quite low overhead, and Artem stops the car so that I can get out to take some photos.

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Camels

We share the road with a small herd of free-range camels. There are infinitely more camels than cars on this stretch.

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Sand

As I have said before, 80% of the country is covered in desert, and we soon see some classic dunes along the side of the road.

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And not just beside the road, it is blowing across it too.

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The sand is remarkably deep considering the wind apparently only started yesterday – if this is what it can do in a day, I dread to think what it will look like by the end of the week. It is obviously quite a common phenomenon, as we see a sign warning of SAND BLIZZARD.

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More camels

As we climb higher into the barren mountains, we come across a huge herd of camels. These are not free-range, however, they are being guided along the road by a camel herder on a motorbike.

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For the last few hours we have been driving along a flat stretch of land, with wide open spaces on either side, and no ditches or other obstructions on the side of the road. This section, however, has barriers either side of the road, so we end up having to travel at camel-speed until we can get past this jam.

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A few of the camels have somehow ended up on the wrong side of the barriers.

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Two of the animals clumsily try to cross to the road-side of the fence, and totally fail.

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It seems that the stray camels are somewhat stuck, as the embankment and part of the road have slipped down into ravine below. Not sure what they will do now if they can't cross the barrier – go back I guess.

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Footnote: I don't know what they did in the end, but when we drove past again a few hours later, there were no dead camels at the bottom - I checked.

Yangikala Canyon

Having passed the camels, we climb to the top of the cliffs with amazing views of the plateau below. This completely flat area that seems to stretch as far as the eye can see, was once the ocean bed of the pre-historical Parathetys Sea.

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It is not the empty and barren lowlands that are spread before us that we have come to see, and soon we catch a glimpse of a series of surreal rock formations rising mysteriously from the planes below: The 'Badlands of Turkmenistan'.

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I am fascinated by the crusty layer of rock on top, which has kept its shape and hardness while everything underneath it has been eroded away.

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I wish I knew more about geology and could identify the different rocks and their formation / age.

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Erosion, wind, weather, and tectonic shifts over the last 5.5 million years have all contributed to carving out the curious landscape we see today: Yangikala Canyon. Rose coloured rocks, tainted by the presence of iron, vie for attention with ribbed white limestone folds and alluvial fans in this extraordinary range of cliffs stretching some 15 miles across the desert to the Garabogazköl Basin.

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Crocodile’s Mouth

Continuing across the top of these rock formations seems almost like a sacrilege. There are no roads or tracks, we just drive along the flat surface, until we come to a formation known as the Crocodile's Mouth. From its gaping overhang, it is easy to see how it got its name.

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Both Meylis and David go to the top of the snout of the croc to have their photo taken, but as I am none too fond of heights, I flatly refuse. After a bit of persuasion I start walking out towards the edge, and find that it is not as terrifying from the top as it looks from across the small ravine.

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I am not as brave as Artem, however.

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The view in the opposite direction is much more picturesque, and not so terrifying.

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We decide that this is a great place to have our picnic. With the temperature being in the mid-thirties (centigrade) and no shade for miles around, it makes sense to sit in the air conditioned car to eat. Overlooking one of the most sensationally striking landscapes imaginable, we tuck into cold manty while the music is blaring out Ra Ra Rasputin by Boney M. Could life get any more surreal? This surely has to be one of the main highlights of our trip and a memory to cherish forever!

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Manty - traditional Turkmen beef dumplings

Adding to the bizarre feel of this place, peculiar spherical bushes, reminiscent of tumbleweed, dot the flat plateau as far as the eye can see.

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Taking one last glance back at the multicoloured cliffs and the place I overcame my fear to stand on the overhang, we leave Yangikala Canyon behind and turn back the way we came.

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Gözli Ata

The mausoleum of Gözli Ata, a respected Sufi teacher in the early 14th century, is now a popular place of pilgrimage.

You can read all about him here:

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Visiting pilgrims walk around the mausoleum three times, always anticlockwise.

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Surrounding the mausoleum a cemetery has sprung up, with some unusual grave markers.

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This, a somewhat more traditional grave stone, features Persian writing, evidence that worshippers come here from far and wide.

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Many of the graves have hollows cut out or a cup at the base such as this one. It is not for flowers as we would do here in the west, the containers are for collecting water to quench the thirst of the souls who are resting here. In reality, the water is used by wildlife, meaning that even in death you are still supporting life.

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And here is that wildlife:

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Not only do pilgrims come here to pay their respect to the revered sufi leader, they also use this site to create cairns, such as these modest collections of stones, which they believe will act as vehicles for their prayers.

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A much larger and more formal structure has been created for worshippers to pray for children, health and wealth.

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Items left at the site indicate what the families are wishing for, such as this comb which indicates they would like a daughter.

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It seems this family were desperate for the addition of a son.

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The small cot means that gender is unimportant to the hopeful couple as long as they are bestowed with a child.

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Keys suggest that a new home is on the wish list.

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Other visitors will make their wish in a more traditional way, such as tying a piece of cloth around a stick.

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Injury time

A large building housing a guest house as well as a covered picnic area has been constructed on the site to cater for the pilgrims who visit here. We therefore make a point of utilising the facilities before we leave. While making his way back to the car and stepping up onto a 'platform', David misjudges the height of the step and takes am awkward tumble. I know nothing of this until I see him hobbling at a snail's pace across the car park.

Finally making it back to the car, he tells us the story, and admits that he is in a great deal of pain, fearing that he has torn a muscle in his calf. Right here right now there is absolutely nothing we can do about it, so he just swallows some pain killers as we make our way to our final destination for today.

Waterhole

Huge crowds of sheep and goats signal the presence of a waterhole.

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I always struggle to tell the difference between sheep and goats in this part of the world, as they both look very similar, unlike the sheep in the UK.

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The little brown and white blighter who is looking at us is a sheep, whereas the black one with his back to us is a goat. I have always looked at the coat to tell them apart – sheep are fluffier with curly hair, whereas goat wool is straighter and courser. Meylis informs us that the goats are the ones with horns, although I am pretty sure that this is not always the case.

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Looks like the sheep and goats will soon have company, as we meet a number of camels making their way towards the waterhole.

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They seem to be as curious about us as we are about them.

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I can just hear the conversation over a drink later:

Camel 1: “Did you see those tourists earlier?”
Camel 2: “I know, the woman even had bright orange hair”
Camel 3: “You don't get many of those around here do you.”
Camel 4: “I wonder which waterhole they were going to?”

We pass more areas covered with sand dunes on our way to Turkmenbashi.

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Awaza Tourism Zone

Turkmenbashi is a town of two halves and one of the more peculiar set-ups we have ever encountered. The large modern town (it is the second city after Ashgabat) is much like any other port town, with oil storage facilities and a large passenger terminal, plus the normal residential / shopping areas.

Then there is Awasha Tourism Zone. This is the bit that has me scratching my head (and shaking it).

'Normal' cars are not permitted into the area, so Artem has to drop us off at a huge covered parking area, which houses around two thousand cars. We see less than two dozen.

From here we have to take government approved taxis to our accommodation, which is around two miles away.

It all happens in such a flurry of activity that I end up not taking a photo of the enormous, empty car park. To try and redeem myself, I snap this through the taxi window as we make our way to the hotel.

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Yelken Yacht Club

This five star tourist hotel is in beautiful, green sprawling grounds, such a contrast to the barren scenery earlier today. I shall post more about this hotel with lots of pictures in tomorrow's blog entry. It is so big in fact, that we are taken to our room by a golf buggy; despite Meylis arranging for us to be in the nearest room to the main building as David can hardly walk on his damaged leg now.

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Drinks on the Balcony

We have a large, well furnished balcony overlooking the extensive hotel gardens, so we make the most of the remaining sunshine with a drink outside.

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Thankfully we have wifi here, so I email our trusted chiropractor (and good friend) John, to see if he has any suggestions what David can do to alleviate the pain in his leg. John recommends elevating the leg, taking Ibuprofen, putting ice on the painful part; and he also suggests some exercises that David can do to speed up the healing. I do love my chiropractor for providing instant remote consultation.

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Meylis pops his head around the corner and we invite him to join us for a drink. Being young and fit, he simply jumps over the bannister and on to the balcony. When I try to get a glass from the bedroom for him, I am unable to open the door. David tries, Meylis tries. None of us can shift it, which is odd, because I went back in earlier. The door was a little stiff then, but not insurmountable.

Jumping back over the railings, Meylis goes to the reception to get a card key for the room. Being the sensible, security conscious person I am, I double locked the door to the room when we arrived, so the key does not work. Back to reception for plan B. I am so grateful Meylis happened to turn up at the right time, as we'd never be able to explain this to the receptionist in Russian / Turkmen / sign language.

When he returns, Meylis explains that the self-locking door is a safety feature, so that you cannot enter the room from the balcony once the door is closed. How absolutely ridiculous! There are no signs warning us not to close the door when we go out there, something we are obviously going to do in order to keep the room cool and the air conditioning working efficiently.

Reception send a maintenance worker, who has to use his electric drill to take the handle and lock off in order to let us in. By now I can see the funny side of this, and cannot stop giggling.

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Dinner

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Turkmenbashi is situated on the Caspian Sea, so it seems logical to order fish for dinner this evening. I choose the speciality dish called 'sturgeon on a tile'. This is a new fish to me, and while it is pleasant, it is nothing out of the ordinary. It comes with lovely rich mashed potato, however. Not sure where the 'tile' comes into it though.

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The fried meatballs that David ordered

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An unusual dessert of pumpkin with tahini sauce and walnut syrup

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David's apple and raisin tart with (a very white) ice cream

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Meylis just has ice cream. As you can see, even here in this posh restaurant, all we get is café-style cheap paper napkins. I'm afraid I am a bit of a napkin snob and I do judge an establishment on whether they offer paper or cloth for their diners to dab their lips with. There, I've said it!

After dinner we retire to the room, reflecting on what an fabulously adventurous day it has been.

Thank you Undiscovered Destinations for arranging this great private tour for us.

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Posted by Grete Howard 14:23 Archived in Turkmenistan Tagged horses canyon cemetery sheep sand balcony camels picnic dumplings sand_dunes rock_formations graves mausoleum badlands prayers vulture injury goats waterhole turkmenistan griffon turkmenbashi chiropractor sturgeon central_asia wild_horses manty yomut undiscovered_destinations yacht_club picnic_lunch ex_ussr caspian_sea paper_serviettes napkins horse_riders yangikala yangikala_canyon parathetys_sea garabogazköl_basin crocodile's_mouth bomey_m gözli_ata pilrgimage_site sufi_teacher grave+markers grave+stones persian_writing prayer_scarves prayer_cloths leg_injury awaza awaza_tourism_zone yelken yelken_yacht_club locked_out maintenance_man pre_dinner_drink Comments (6)

Port au Prince: Fet Gede / Day of the Dead

Party in the cemetery, believers possessed by their dead ancestors and sacrificed goats - it is all happening today!

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Fet Gede

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Today we are setting out to see, experience and photograph the Fet Gede – the reason we made this return journey to Haiti.

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As a photographer, I have never perfected the art of travelling light.

Fet Gede, the 'Feast of the Ancestors', is a traditional Vodou festival which celebrates the Lwa (spirits) of death and fertility; a time when believers honour the ancestral dead who they regard as walking with us all our lives. Gede (the sacred ancestors) is considered an important part of every living person as we will all join them eventually.

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Fet Gede can be described as the Vodou equivalent of Mardi Gras, the Mexican Day of the Dead, and Halloween, all rolled into one incredible ritual with enough drumming, singing, alcohol and laughter to quite literally raise the dead. The Fet Gede celebrations are unique to Haiti, a blend of traditions brought over from Africa during the slave trade, mixed with colonial Christianity and a dash of ritual from the original Taino inhabitants of the island.

Haitians believe that the frisky Vodou spirits helped them win independence and become the world's first black republic. Tradition marks the beginning of the revolution at a vodou ceremony at Bois Caïman, where the call to arms was issued by a Houngan (Vodou priest), and within hours, the northern plantations were in flames. The rebellion spread through the entire colony and the rest is history as they say.

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Grand Cimetiére

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We start the day with a visit to the main cemetery. As you do. The Grand Cimetiére in Port au Prince is like a city for the dead within the living city. Like many cemeteries, it mirrors real life in its layout. Here you find various 'neighbourhoods': crowded slums with rotting tombs and muddy graves; stately communities with fabulous mausoleums, middle class suburbs and even a main boulevard.

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We can't get anywhere near the cemetery by car due to the enormous crowds of people. After a lot of hassle, Wilson (today's driver) manages to find a spot where he can stop long enough for us all to get out. We are joined today by Sam from New York and a group of five international architect student who are here to learn the art of building bamboo houses. After shuffling our way through the crowds, we enter the necropolis through the main gate which reads “Souviens-Toi Que Tu Es Poussiere” (remember you are dust).

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The cemetery is teeming with life and people thronging through the narrow alleyways. We make our way along the main boulevard, along with thousands of others. The atmosphere is convivial and friendly, with not a hint of sinister or threatening undertones.

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Kwa Baron (Cross of Baron)

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Vodouists come in a spiritual pilgrimage to the cemetery to pay their respect to the dead, but first, permission of passage has to be obtained. The grave of the Papa Gede, the first man who ever died. Ancestral services are held at this 'crossroad', considered to be the bridge between life and death. Kwa Baron is the Lwa guardian of the cemetery and head of the Gedes.

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So, who is Papa Gede?
The corpse of the 'first man' can in many ways be compared to the Tomb of the Unknown Soldier who is revered at memorials throughout the world - he may not necessarily be Haitian - just like the Baron is not Haitian nor African, he may be 'other' (foreign). Papa Gede is a psychopomp who waits at the crossroads to take departed souls into the afterlife, although he does not take a life before its time. Papa Gede has a very crude sense of humour, and a cunning ability to read people's minds, knowing everything that happens in the worlds of the living and the dead.

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Skulls and bones are removed from the crypts and turned into a makeshift shrine

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Pimam

Making an offering of Pimam (a mixture of raw rum known as clairin and 21 habareno chillies) is said to help the Gede (ancestral spirits) become warm and passionate again. Having been 'sleeping in the cold', the rum and chillies helps to 'heat them up' so that they can offer advice on such things as job hunting, love and marriage.

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The floor is awash with rum (and also coffee, which has been offered by the cup-full too). The smell is quite overpowering, and the bottom of my jeans are soaked in the stuff. I guess I'd better wash those before going on the flight back to the UK. We brave the crowds to venture further into the maze of alleyways in the cemetery.

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Baron Kriminel ('Baron of Criminals') is the enforcer of the Gede. As the first person to commit murder, he is Gede of murderers and perpetrators of violence against others; thus victims' relatives pray to him for revenge. His 'chevals' (possessed followers) are said to have an insatiable appetite for food, biting and chewing on anything and anyone (even themselves), they will attack those around them until they get fed. Thankfully none of the chevals present today seem to be possessed, as I don't fancy becpming breakfast.

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There is nothing formal about any of the celebrations here, people push and shove, stand on the graves to get a better view, and even put their feet on the altar.

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All this, and the enormous crowds everywhere, makes photography a real challenge! I am impressed, however, at how the sea of people seems to magically open up as I try to get closer to the action – spectators actively move aside and even encourage others to do so in order for me to see what is going on. Lots of locals are photographing the event too, and even the TV and radio stations are out in force.

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The occult has always fascinated me, and voodoo is no exception. In reality, voodoo is one of the most misunderstood religions in the world, something I became more and more aware of as I did my research some ten years ago before our trip to West Africa. The word 'Voodoo' is in fact a bastardisation by Hollywood of 'vodoun', the original West African religion (also known as vodun). (One interesting observation here is that ‘voodoo’ passes the spellchecker in Word, ‘vodoun’, ‘vodun’ or the Haitian version of the religion, known as vodou, do not.) Hollywood also gave the world the idea that vodoun (or voodoo) is an evil black magic cult setting out to spread death and destruction. Films like the James Bond ‘Live and let Die’ also fuelled this misapprehension with its violence and bizarre rituals. Ask an average member of the public what they first think about when they hear the word ‘voodoo’ and they are most likely to answer something along the lines of ‘black magic’, ‘zombies’, ‘human sacrifice’ or ‘sticking pins in dolls’. I would love to be able to say “nothing is further from the truth”, but of course there are some associations to all of these within the vodoun religion, but there is so much more to it.

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Vodoun is a religion that can trace its roots back at least 6,000 years; some sources claim 10,000. It is freely practised in West Africa, and was in fact accepted as the state religion of Benin in 1996 where 80% of the population is followers. It is believed that over 60 million people practise vodoun worldwide, 30 million of which are thought to be in West Africa. Vodoun is widespread throughout the Caribbean, notably on Haiti where vodou was proclaimed the state religion in 2003 where is is popularly stated that the people are 80% Catholics and 110% vodouists. It is also found in Brazil, the Guianas, Dominican Republic and parts of USA, introduced by the slaves.

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Vodou in Haiti

There are also an awful lot of misconceptions that vodou originated in Haiti. Yes, it is the state religion in Haiti, but it was brought here by the slaves from West Africa during the French colonial time, when it mixed with local Taino religious beliefs and European mysticism, taking on a camouflage veneer of Roman Catholicism after it was outlawed by the slave masters.

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Vodou (a derivation of the West African Vodun and the New Orleans Voodoo) is mysterious and complicated, inherently mistrusted, frequently maligned and often misunderstood religion. Its reputation was badly tarnished by the 1960s dictator Papa Doc, who encouraged his people to believe he was Baron Samedi, the vodou spirit of darkness and dead. Most westerner's exposure to Haitian Vodou is through Hollywood portrayals such as the 1973 James Bond's Live and Let Die blockbuster (in which Baron Samedi featured as a villain), something that has created further suspicion and discredit in Vodou as a serious religion.

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Having witnessed a Vodun ceremony first hand in Benin in West Africa a few years ago, I was keen to find out a little more about how this enigmatic, cabbalistic doctrine plays out for the Haitians.

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Vodou ceremony in Benin 2006

I have tried to gain some sort of understanding of Vodou, and here I will try and give you a very brief synopsis of what I have gleaned from talking to our guide and other Haitians, as well as various websites.

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Lwa

Their top dog – the Supreme Creator – is called Bondye but doesn't really want to have anything much to do with mere mortals, so the people direct their worship towards one or more of the many spirits, known as Lwa. Each Lwa has a particular aspect of life which they are responsible for – much in the same way as Christian saints, Hindu deities and Greek gods. Voduists create altars, participate in ritual ceremonies involving music and dance; and make offerings to appease their chosen Lwa.

There is no one definitive form of Vodouism, each priest has a different style of worship, depending on the Lwas his 'house' honours. Priests can be either male (houngan) or female (mambo) and are said to have supernatural power to hurt or kill people in addition to doing good by helping and protecting others from spells of course. A Haitian Vodou temple is called an Hounfour or Peristyle.

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The Lwa and the humans belong to each other and are interdependent – the humans supply food, the Lwa provides protection from evil spirits, health and good fortune.

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In Vodouism, your soul is said to take the form of two parts – the Big Good Angel (gros bon ange) or Little Good Angel (ti bon ange). Big Angel is in charge of the more physical aspects of your life, such as breathing and the flow of blood; whereas Little Angel is the ruler of your personality, nature and willpower – basically, the Big Angel decides what to do and the Little Angel works out how to do it.

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Unlike the evil portrayed by popular media, Vodou moral code of conduct focusses on the vices of dishonour and greed, on love and support within the family, respecting your elders and giving alms to the poor. Much like Christianity, Islam, Hinduism and most other religions.

Baron Samedi

The ruler of the graveyard and the Lwa of the Dead and is known for disruption, obscenity, debauchery, and having a particular fondness for tobacco and rum. Sounds like my kinda guy.

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Baron Samedi is a very sexualised Lwa, frequently represented by phallic symbols such as this skeletal hand between his legs.

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Fet Gede celebrations are huge here in Haiti and everywhere we go in the cemetery there are people taking photos and videos; plus all the TV and radio stations. Here Baron Samedi is interviewed for the daily TV news.

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While most devotees are merely here at the cemetery out of curiosity, some come to worship, and a small number of believers actually become possessed by the Lwa (spirits). As this guy goes in to a trance, he loses control of his senses, flails his arms and legs around and staggers about as if he has been given a hefty push in a drunken stupor. As we are all on top of a crypt at this stage, with steep steps and a throng of people, there are a few hairy moments as he tumbles down through the crowds and onto the ground below. Fortunately no-one is hurt on this occasion and he is helped by a number of bystanders as he recovers from his bewildering state of possession.

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Erzulie

This tree represents Erzulie, the Haitian African Lwa (spirit) of love and passion. She is fond of money and clothes, but especially of doll, and she enjoys receiving them as gifts.

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Devotees come here to attach dolls to the tree, in order to send messages to their dead loved ones and ancestors; which in turn will then ensure that Erzulie brings them luck. This practice is thought to have been the base of the misunderstanding and misinformation (perpetuated by popular media) that Vodouists stick pins in dolls to cause harm to their enemies.

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Peristyle - The Vodou Temple

From the cemetery we continue (via the supermarket for water and toilet stop) up into the hill towards Petionville to attend a vodou service to commemorate Fet Gede, the Feast of the Ancestors (or Day of the Dead).

Wilson drives the minibus as far as he can up roads that become narrower and more uneven as we climb higher. Eventually we reach a point where the road has been washed away (possibly by the recent hurricane?) and the surface is down to the bedrock. We scramble up further on foot and enter a series of tight alleyways occupied by children and goats. There is no sign of the Vodou Temple until we are right upon it and even then it is unrecognisable as a place of worship as we know it.

The immediate area outside the temple is full of people hanging around, smoking, drinking and chatting. There is an 'off-licence' by the entrance where worshippers can buy their rum for offering and personal consumption.

The temple itself can best be described as a small wooden shack, the inside of which is beautifully adorned with white and purple balloons, Halloween-style decorations and an altar awash with offerings - people bring with them food or drink particularly enjoyed by their ancestors when they were alive.

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Music

A group of special people, known as houn'torguiers, provide the music in the form of shaking rattles, playing drums and blowing a trumpet. Three drums, covered with ox-hide, provide the rhythm. They represent the three atmospheres of the sun: the largest represents the chromospheres, the middle one the photosphere, and the smallest one the solar nucleus. The instruments have to be purified prior to the ceremony.

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Everyone seems to be taking photos or recording video, and the TV crew are in attendance with their huge camera and microphone. As was the case in the cemetery, we are the only white people here.

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Maman Brigitte

Soon after we arrive, the ritual reaches a crescendo as (a devotee possessed by) Maman Brigitte (Baron Samedi's wife), frees the souls of the followers. She is a colourful character, both in appearance and speech, and is known as the guardian of the dead. As a psychopomp, she leads the dead to the afterlife.

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Dancing

Dancing is an expression of spirituality, and is seen as a connection with divinity and the spirit world. The dancing and drumming intensifies repeatedly and repetitively until the dancer is possessed by their Lwa, by which stage they appear to completely lose control of their body and some even appear to lose consciousness. Their limbs go stiff, they appear to fall backwards of they flail their arms and legs about, thrashing anyone and everyone in their way. This is the Lwa’s way of having a bit of fun with the devotee.

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Vodou devotees believe that everyone has a soul which is made up of two parts: a gros bon ange or 'big guardian angel', and a ti bon ange ('little guardian angel'). The ‘little angel’ is the one that leaves the body when the Lwa possess the dancers during a ritual, and it can be quite scary at times to watch. The Lwa will take over every movement of that person, they become the spirit and are no longer themselves, and the spirit will talk through the possessed – sometimes in a language they do not understand or even knew before they were possessed. The Lwa will convey – through the possessed – advice, desires and warnings.

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During the Vodou service, prayers are offered to the Lwa, followed by songs for the Lwa accompanied by shaking a calabash rattle (asson) filled with rattlesnake bones, as well as hypnotic drumming. Like many Hindu devotees, most Haitians have a 'favourite' Lwa, and as 'their' song is played, they believe that the spirit takes possession of their body and is thereby able to speak and act through them. They trust that by following the directives and taboos imposed by their particular Lwa, the Lwa will help them in life, enabling them to discard any toxic influences from the past as well as offering thanks to the ancestors and accepting beneficial help for the future. Fet Gede is a celebration for reconnecting with the past, and preparing for the future. By offering insight into the past, Fet Gede frees people from any futile or unacceptable patterns and habits that they may inadvertently repeat, thus preparing them for a better future where greater happiness can be achieved. Conversely, by ignoring the advice of the Lwa, all sorts of misfortunes will befall the worshipper.

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Other worshippers help the Houngan (Vodou priest) to stay cool (if that is at all possible in the stifling heat inside the Peristyle) while he is possessed.

The Gédé spirits are lewd and raucous, and those possessed by them during ceremonies can be wildly provocative and sexually charged – like this guy tying a goat to his belt by a rope, and simulating sex with it on the dance floor.

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Chanting

Chanting is also an integral part of the Vodou ceremony. The chorus is made up of a group of people, led by a strong spiritual devotee. The idea of the chanting is to attract the Lwa on the astral plane in order to draw them down to earth.

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Pimam

Pimam is an 'altar wine' made from klarin (Haitian moonshine) with habareno peppers – it can quite literally be described as 'fire water.' Once a worshipper is 'possessed', he (or she) drinks or rubs themselves with the pimam as a signal that they are really a Gede (spiritual ancestor), in other words: dead and need warming up.

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Devotees also sprinkle alcohol on the ground to attract the spirits.

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Sacrifice

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Fet Gede celebrations nearly always involve an animal sacrifice (never virgins I am assured!). Since the earthquake in 2010 goats and chickens are favoured over cows.

Unble to bear the heat inside any longer, we leave the temple for some fresh air (not that it is much cooler outside), and almost immediately Serge beckons me to come down a set of stairs with him.

There, without much pomp and circumstance, is a goat with his throat being slit.

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The blood is drained into a bowl as the head is severed off completely.

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The rest of the body is slung aside (still kicking) while the next goat is fetched.

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The goat is hit over the head with a mallet to stun it, then stabbed in the skull with a sharp knife.

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The blood from the bowl is smeared on the forehead and tongue of believers (who have paid 50 gourdes for the privilege). By drinking the blood whilst possessed by the Lwa, it is believed that the Lwa’s hunger is satisfied and the devotee will receive forgiveness for any wrongdoings.

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After the sacrifice has taken place, the animal is cooked and shared out amongst the villagers. This way, nothing goes to waste. The killing of an animal is believed to release life, which the Lwa receive to rejuvenate themselves during the rapture of the ceremony.

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Still overwhelmed and buzzing from the powerful experiences today, we return to our hotel to get ready for a night out with Jacqui from Voyages Lumiere.

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Jacqui brings along her friend Kelli from the US who has just adopted an adorable little Haitian girl called Vanedjina.

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We have a lovely relaxing evening with good food and great company – the perfect way to end a frantic but captivating day.

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Thank you Voyage Lumiere for making this happen.

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Posted by Grete Howard 05:17 Archived in Haiti Tagged altar temple travel vacation skeleton cemetery halloween crowds holiday necropolis tv dancing drums photography coffee killing candles spirits graves bones goat skulls ancestors rum sacrifice crypt celebration voodoo dolls mardi_gras haiti offerings crossroads trance day_of_the_dead chanting peristil port_au_prince baron_samedi vodou possessed fet_gede fete_guede fet_guede fete_gede gede feast_of_the_ancestors lwa loa vodum vodoun grand_cimetiere kwa_baron cross_of_baron papa_gede tomb_of_the_unknown_soldiers pimam clairin clarin klarin maman_brigitte habarenos baron_criminal occult peristyle erzulie zonbiw erzulie_mayang vodou_temple voodoo_temple houn'torguiers psychopomp houngan mambo vodou_ceremony voodoo_ceremony Comments (0)

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