The first volume in a series of teachings on Voodoo as it has and continues to develop in New Orleans contains an Order of Service developed through hundreds of rituals at the New Orleans Voodoo Spiritual Temple.
A complete-in-itself first volume in a series of teachings on Voodoo as it has and continues to develop in New Orleans. It contains an Order of Service developed over hundreds of rituals at the New Orleans Voodoo Spiritual Temple. This Order follows the steps of birth and can be used to bring honor and respect to the ancestors or to birth a "magickal child" of the voodoosant's choosing. Rhythms for the drums are given in the form of Drum Prayers. Rites and offerings to mark the passage of the Grande Zombie (Great Serpent) through the Seasons are outlined in a section on the Ophidian Year. A photographic record of the wake of Charles Masicot Gandolfo, the founder of the Historic Voodoo Museum, and a recounting of the line of Spiritual Doctors running back through the annals of New Orleans Voodoo is presented. Information and a working talisman for John Montanee, the original Dr. John, who conjured and drummed in the eighteen hundreds in New Orleans is included as well as a veve for the city of New Orleans as a spiritual entity.
The matrilineal Fante are members of one of the most populous ethnic groups in Ghana, the Akan. They are the dominant group in the Cape Coast area and have a long history in the region. They are Fanti speakers, but also speak the national language, which is English. This case study provides an intimate look at the Fante, who now reside in towns and villages, are predominantly Christian and earn their living primarily as traders, farmers and fishing people, but are found in all walks of life including: government officials, teachers, University professors, lawyers and doctors.The people of Akotokiyr and Abaasa and Nim want readers to know about their villages and the people associated with them because they represent a spirit and a tradition and a collaborative lifestyle that are rapidly changing. The book makes it possible for readers to become participants in the scene—be it in a home, a “palace” of a chief, a church, in the market place, or in the author’s own home—where they can see firsthand the ways in which the new is being incorporated into the old. As the Series Editor says, “the blazing sun, the airless rooms with concrete block walls with roofs of sheet iron, the dust, flies, rough streets, the verdant forest, the streams the open, running sewers, all become habitats of our minds as we read of the author's interactions with people in the small villages where she is living and working.”