Ezili Dantor: Difference between revisions
Reverted 1 edit by 103.75.116.125 (talk): Rv fake source: no mention of Black Madonna or the Poles, only an attempt to get Ogando's name into the article... |
→Ezili Dantor and the Haitian Revolution: DReverting Vandalism by an ignorant without knowledge of Voudo and with way too much time in its hand. |
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It is accounted that the slave revolt of 1791, started with a pact which followed a big feast in honour to Ezili Dantor. For this reason it is considered the national lwa. Considered to be the lwa of vengeance and rage, made it to be popular among single mothers during the 1980`s and 1990`s in [[Haitian Vodou|Haiti]] and [[Dominican Vudú|Dominican Republic]]. |
It is accounted that the slave revolt of 1791, started with a pact which followed a big feast in honour to Ezili Dantor. For this reason it is considered the national lwa. Considered to be the lwa of vengeance and rage, made it to be popular among single mothers during the 1980`s and 1990`s in [[Haitian Vodou|Haiti]] and [[Dominican Vudú|Dominican Republic]]. |
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The syncretic modern representation of this lwa is commonly associated to the [[Black Madonna of Częstochowa|black madonna of Częstochowa]], the patron saint of [[Poland]]. The original association of Ezili Dantor with this [[catholic]] icon is hypothesised to be from copies of the icon brought to Haiti by Polish soldiers sent by order of [[Napoleon Bonaparte]], to subdue the then still ongoing [[Haitian Revolution]]. It is accounted that the Polish legion decreased significantly in numbers in contrast with the insurrected slaves, forcing the remaining captive soldiers to switch band to the side of the slaves. As a consequence of this action, during [[Jean-Jacques Dessalines]]'s massacre, which took place short after the [[1804 Haiti massacre|Haitian victory in 1804]]; the poles where left alive and granted citizenship for the newly founded Republic of Haiti. The descendents of these soldiers are still living in the island, specifically in the locality of Cazale.<ref>[http://www.webster.edu/~corbetre/haiti-archive/msg02863.html "Re Polish presence in Haiti : Judson comments"]—Discussion on webster.edu.</ref> |
The syncretic modern representation of this lwa is commonly associated to the [[Black Madonna of Częstochowa|black madonna of Częstochowa]], the patron saint of [[Poland]]. The original association of Ezili Dantor with this [[catholic]] icon is hypothesised to be from copies of the icon brought to Haiti by Polish soldiers sent by order of [[Napoleon Bonaparte]], to subdue the then still ongoing [[Haitian Revolution]]<ref>Ogando, Ismael – [http://www.anotherafrica.net/art-culture/haitian-stories-of-resistance An altar at the 4th Ghetto Biennale]. Port-au-Prince, Haiti (2015).</ref>. It is accounted that the Polish legion decreased significantly in numbers in contrast with the insurrected slaves, forcing the remaining captive soldiers to switch band to the side of the slaves. As a consequence of this action, during [[Jean-Jacques Dessalines]]'s massacre, which took place short after the [[1804 Haiti massacre|Haitian victory in 1804]]; the poles where left alive and granted citizenship for the newly founded Republic of Haiti. The descendents of these soldiers are still living in the island, specifically in the locality of Cazale.<ref>[http://www.webster.edu/~corbetre/haiti-archive/msg02863.html "Re Polish presence in Haiti : Judson comments"]—Discussion on webster.edu.</ref> |
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A generalised misconception about Ezilí Dantor is to associate the lwa with motherhood, mostly in Louisiana's voodoo and other American modern assimilations of voudo. Mostly because of its association with a portrait of [[Madonna (art)|Mother Mary with child Jesus]]. The accurate modern reading from Haitian accounts by voudo priests and worshippers from the island, is to associate the pink dressed child Jesus with [[Ezili Freda|Ezilí Freda]], the younger sibling of Ezilí Dantor, who is also responsible of leaving 2 scars on Dantor's cheek during a fight over the love of [[Ogun]], according to the legend.<ref>Llerena Cano, Guillermo. The Petro and the Rada. January 2011.</ref> |
A generalised misconception about Ezilí Dantor is to associate the lwa with motherhood, mostly in Louisiana's voodoo and other American modern assimilations of voudo. Mostly because of its association with a portrait of [[Madonna (art)|Mother Mary with child Jesus]]. The accurate modern reading from Haitian accounts by voudo priests and worshippers from the island, is to associate the pink dressed child Jesus with [[Ezili Freda|Ezilí Freda]], the younger sibling of Ezilí Dantor, who is also responsible of leaving 2 scars on Dantor's cheek during a fight over the love of [[Ogun]], according to the legend.<ref>Llerena Cano, Guillermo. The Petro and the Rada. January 2011.</ref> |
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Revision as of 22:37, 13 September 2017
Ezilí Dantor or Erzulie Dantó is the main lwa or senior spirit of the Petro family in Haitian Vodou.
Worship
Tuesdays are the days reserved to worship Ezili Dantor, practice which is normally done in solitary by the worshipper in front of an altar identified by the colours blue, green and red. Its most recurrent sacrifices consist in samples of créme de cacáo, jewels, specially golden rings and Agua de Florida. For its birthday a wild pig is normally the main sacrifice.
Ezili Dantor and the Haitian Revolution
It is accounted that the slave revolt of 1791, started with a pact which followed a big feast in honour to Ezili Dantor. For this reason it is considered the national lwa. Considered to be the lwa of vengeance and rage, made it to be popular among single mothers during the 1980`s and 1990`s in Haiti and Dominican Republic.
The syncretic modern representation of this lwa is commonly associated to the black madonna of Częstochowa, the patron saint of Poland. The original association of Ezili Dantor with this catholic icon is hypothesised to be from copies of the icon brought to Haiti by Polish soldiers sent by order of Napoleon Bonaparte, to subdue the then still ongoing Haitian Revolution[1]. It is accounted that the Polish legion decreased significantly in numbers in contrast with the insurrected slaves, forcing the remaining captive soldiers to switch band to the side of the slaves. As a consequence of this action, during Jean-Jacques Dessalines's massacre, which took place short after the Haitian victory in 1804; the poles where left alive and granted citizenship for the newly founded Republic of Haiti. The descendents of these soldiers are still living in the island, specifically in the locality of Cazale.[2]
A generalised misconception about Ezilí Dantor is to associate the lwa with motherhood, mostly in Louisiana's voodoo and other American modern assimilations of voudo. Mostly because of its association with a portrait of Mother Mary with child Jesus. The accurate modern reading from Haitian accounts by voudo priests and worshippers from the island, is to associate the pink dressed child Jesus with Ezilí Freda, the younger sibling of Ezilí Dantor, who is also responsible of leaving 2 scars on Dantor's cheek during a fight over the love of Ogun, according to the legend.[3]
References
- ^ Ogando, Ismael – An altar at the 4th Ghetto Biennale. Port-au-Prince, Haiti (2015).
- ^ "Re Polish presence in Haiti : Judson comments"—Discussion on webster.edu.
- ^ Llerena Cano, Guillermo. The Petro and the Rada. January 2011.
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