Theo, the proprietor, joins us for breakfast. He speaks French, so our conversation is rather limited until Apollo shows up to translate. Meanwhile, we watch children cast their nets into the shallow lake, fishing for Tilapia.
Apollo returns. “The elder men in the village are getting ready for a Voodoo ceremony. I’m trying to get permission from the Voodoonou for you to photograph them.”
The Voodoonou must consult the spirits. Eventually, we are granted permission for one photo.
Voodoo ceremonies have many purposes, and most seem similar to praying for good things to happen. This particular ceremony involves a member of the village, who had had something stolen from him. He consults the Voodoonou, and agrees to provide a goat, or it could be a chicken if he cannot afford a goat, for sacrifice.
After this ceremony, every villager is asked if they were the one who had stolen the item. If the person who steals the item denies doing it, that person will die on the spot. The human skulls which anchor the fetish display give credence to this claim. Fetish priests can specialize in this power to cause death, but only after a long and complex, traditional ceremony. If the thief admits to stealing the item in this village, he must restore it to the victim, along with an additional gift.
We are not permitted to watch the ceremony, but are privileged to be able to take a photo.
As retired criminal justice professionals, Mare and I cannot help to correlate this concept of “Restorative Justice” to our profession. And we think of ourselves as pioneers of a new idea? This Voodoo origin predates all of us. As a matter of fact, Voodoo predated all organized religions in “civilization” by about 10,000 years.
Apollo insists that prior to the introduction of Christianity, thievery was not an issue. We are not so sure about that claim, but it’s an interesting comment.