Editing Lwa (section)

==Ritual==
===Offerings and animal sacrifice===

[[File:VoodooValris.jpg|right|thumbnail|A large sequined Vodou "drapo" or flag by the artist George Valris, depicting the veve of the lwa [[Loko Atison]].]]

Feeding the lwa is of great importance in Vodou,{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=139}} with rites often termed ''mangers-lwa'' ("feeding the lwa").{{sfn|Métraux|1972|p=168}} Offering food and drink to the lwa is the most common ritual within the religion, conducted both communally and in the home.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=139}} An ''oungan'' (priest) or ''manbo'' (priestess) will also organize an annual feast for their congregation in which animal sacrifices to various lwa will be made.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=140}} The choice of food and drink offered varies depending on the lwa in question, with different lwa believed to favour different foodstuffs.{{sfnm|1a1=Métraux|1y=1972|1p=176|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=139}} Damballa for instance requires white foods, especially eggs.{{sfnm|1a1=Métraux|1y=1972|1p=105|2a1=Brown|2y=1991|2p=274|3a1=Fernández Olmos|3a2=Paravisini-Gebert|3y=2011|3p=127}} Foods offered to Legba, whether meat, tubers, or vegetables, need to be grilled on a fire.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=139}} The lwa of the Ogu and Nago nations prefer raw rum or [[clairin]] as an offering.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=139}}

A ''mange sèc'' (dry meal) is an offering of grains, fruit, and vegetables that often precedes a simple ceremony; it takes its name from the absence of blood.{{sfnm|1a1=Brown|1y=1991|1p=190|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=140}} Species used for sacrifice include chickens, goats, and bulls, with pigs often favored for petwo lwa.{{sfn|Métraux|1972|p=168}} The animal may be washed, dressed in the color of the specific lwa, and marked with food or water.{{sfn|Métraux|1972|p=169}} Often, the animal's throat will be cut and the blood collected in a calabash.{{sfn|Métraux|1972|p=175}} Chickens are often killed by the pulling off of their heads; their limbs may be broken beforehand.{{sfn|Métraux|1972|p=173}} The organs are removed and placed on the altar or vèvè.{{sfn|Métraux|1972|p=173}} The flesh will be cooked and placed on the altar, subsequently often being buried.{{sfn|Métraux|1972|p=175}}
Maya Deren wrote that: "The intent and emphasis of sacrifice is not upon the death of the animal, it is upon the transfusion of its life to the lwa; for the understanding is that flesh and blood are of the essence of life and vigor, and these will restore the divine energy of the god."{{sfn|Deren|1953|p=216}} Because Agwé is believed to reside in the sea, rituals devoted to him often take place beside a large body of water such as a lake, river, or sea.{{sfn|Métraux|1972|p=103}} His devotees sometimes sail out to [[Trois Ilets]], drumming and singing, where they throw a white sheep overboard as a sacrifice to him.{{sfnm|1a1=Métraux|1y=1972|1p=103|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=126}}

The food is typically offered when it is cool; it remains there for a while before humans can then eat it.{{sfn|Brown|1991|p=49}} The food is often placed within a ''kwi'', a calabash shell bowl.{{sfn|Brown|1991|p=49}} Once selected, the food is placed on special [[calabash]]es known as ''assiettes de Guinée'' which are located on the altar.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=140}} Offerings not consumed by the celebrants are then often buried or left at a crossroads.{{sfnm|1a1=Métraux|1y=1972|1p=177|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=140}} Libations might be poured into the ground.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=140}} Vodouists believe that the lwa then consume the essence of the food.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=140}} Certain foods are also offered in the belief that they are intrinsically virtuous, such as grilled maize, peanuts, and cassava. These are sometimes sprinkled over animals that are about to be sacrificed or piled upon the ''vèvè'' designs on the floor of the ''peristil''.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=140}}

===Possession===

[[File:Frisner Augustin drums for a Vodou dance in Brooklyn, early 1980s.jpg|thumb|right|A drummer in a Vodou ceremony in [[Brooklyn]], New York City during the early 1980s]]

Possession by the lwa constitutes an important element of Vodou.{{sfnm|1a1=Métraux|1y=1972|1p=120|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=134}} It lies the heart of many of its rituals;{{sfn|Brown|1991|p=6}} these typically take place in a temple called an ''[[Hounfour|ounfò]]'',{{sfnm|1a1=Ramsey|1y=2011|1p=17|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=117}} specifically in a room termed the ''peristil'' or ''peristyle''.{{sfnm|1a1=Métraux|1y=1972|1p=77|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=123}} 

The person being possessed is referred to as the ''chwal'' or ''chual'' (horse);{{sfnm|1a1=Métraux|1y=1972|1p=120|2a1=Brown|2y=1991|2p=61|3a1=Ramsey|3y=2011|3p=9|4a1=Fernández Olmos|4a2=Paravisini-Gebert|4y=2011|4pp=117–118}} the act of possession is called "mounting a horse".{{sfnm|1a1=Métraux|1y=1972|1p=120|2a1=Ramsey|2y=2011|2p=8}} Vodou teaches that a lwa can possess an individual regardless of gender; both male and female lwa can possess either men or women.{{sfnm|1a1=Métraux|1y=1972|1p=124|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=138}} Although children are often present at these ceremonies,{{sfn|Brown|1991|p=373}} they are rarely possessed as it is considered too dangerous.{{sfn|Brown|1991|p=252}} While the specific drums and songs used are designed to encourage a specific lwa to possess someone, sometimes an unexpected lwa appears and takes possession instead.{{sfn|Métraux|1972|p=128}} In some instances a succession of lwa possess the same individual, one after the other.{{sfnm|1a1=Métraux|1y=1972|1p=129|2a1=Brown|2y=1991|2p=66}}

The trance of possession is known as the ''crise de lwa''.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=135}} Vodouists believe that during this process, the lwa enters the head of the chwal and displaces their ''gwo bon anj'',{{sfnm|1a1=Métraux|1y=1972|1p=120|2a1=Brown|2y=1991|2p=352|3a1=Ramsey|3y=2011|3p=9}} which is one of the two halves of a person's soul.{{sfnm|1a1=Métraux|1y=1972|1pp=155-156|2a1=Brown|2y=1987|2p=69|3a1=Desmangles|3y=1992|3pp=66-67|4a1=Fernández Olmos|4a2=Paravisini-Gebert|4y=2011|4p=134}} This displacement is believed to cause the chwal to tremble and convulse;{{sfnm|1a1=Métraux|1y=1972|1p=120|2a1=Brown|2y=1991|2p=61}} Maya Deren described a look of "anguish, ordeal and blind terror" on the faces of those as they became possessed.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=138}} Because their consciousness has been removed from their head during the possession, Vodouists believe that the chwal will have no memory of what occurs during the incident.{{sfnm|1a1=Métraux|1y=1972|1p=122|2a1=Ramsey|2y=2011|2p=9|3a1=Fernández Olmos|3a2=Paravisini-Gebert|3y=2011|3p=138}} The length of the possession varies, often lasting a few hours but sometimes several days.{{sfn|Métraux|1972|p=123}} It may end with the chwal collapsing in a semi-conscious state;{{sfn|Métraux|1972|p=124}} they are typically left physically exhausted.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=138}} Some individuals attending the dance will put a certain item, often wax, in their hair or headgear to prevent possession.{{sfn|Métraux|1972|p=131}}

Once the lwa possesses an individual, the congregation greet it with a burst of song and dance.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=138}} The chwal will typically bow before the officiating priest or priestess and prostrate before the ''poto mitan'', a central pillar within the temple.{{sfnm|1a1=Métraux|1y=1972|1pp=124–125|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=138}}  The chwal is often escorted into an adjacent room where they are dressed in clothing associated with the possessing lwa. Alternatively, the clothes are brought out and they are dressed in the peristil itself.{{sfnm|1a1=Métraux|1y=1972|1p=124|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=138}} Once the chwal has been dressed, congregants kiss the floor before them.{{sfnm|1a1=Métraux|1y=1972|1p=124|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=138}} These costumes and props help the chwal take on the appearance of the lwa.{{sfn|Wilcken|2005|p=195}} Many ounfo have a large wooden phallus on hand which is used by those possessed by Ghede lwa during their dances.{{sfnm|1a1=Métraux|1y=1972|1p=113|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=128}}

[[File:JacmelVodou.jpg|left|thumb|A Vodou ceremony taking place in an ounfò in [[Jacmel]], Haiti]]

The chwal takes on the behaviour and expressions of the possessing lwa;{{sfnm|1a1=Métraux|1y=1972|1p=120|2a1=Wilcken|2y=2005|2p=196|3a1=Fernández Olmos|3a2=Paravisini-Gebert|3y=2011|3p=138}} their performance can be very theatrical.{{sfn|Métraux|1972|p=128}} Those believing themselves possessed by the serpent Damballa, for instance, often slither on the floor, dart out their tongue, and climb the posts of the peristil.{{sfnm|1a1=Métraux|1y=1972|1p=105|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=127}} Those possessed by Zaka, lwa of agriculture, will dress as a peasant in a straw hat with a clay pipe and will often speak in a rustic accent.{{sfnm|1a1=Métraux|1y=1972|1p=108|2a1=Brown|2y=1991|2p=61}} The chwal will often then join in with the dances, dancing with anyone whom they wish to,{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=138}} or sometimes eating and drinking.{{sfn|Wilcken|2005|p=195}} Sometimes the lwa, through the chwal, will engage in financial transactions with members of the congregation, for instance by selling them food that has been given as an offering or lending them money.{{sfnm|1a1=Métraux|1y=1972|1pp=95–96|2a1=Brown|2y=1991|2pp=62–63, 67}}

Possession facilitates direct communication between the lwa and its followers;{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=138}} through the chwal, the lwa communicates with their devotees, offering counsel, chastisement, blessings, warnings about the future, and healing.{{sfnm|1a1=Métraux|1y=1972|1p=125|2a1=Ramsey|2y=2011|2pp=8-9|3a1=Fernández Olmos|3a2=Paravisini-Gebert|3y=2011|3p=138}} Lwa possession has a healing function, with the possessed individual expected to reveal possible cures to the ailments of those assembled.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=138}} Clothing that the chwal touches is regarded as bringing luck.{{sfnm|1a1=Métraux|1y=1972|1p=125|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=138}} The lwa may also offer advice to the individual they are possessing; because the latter is not believed to retain any memory of the events, it is expected that other members of the congregation will pass along the lwa's message.{{sfnm|1a1=Métraux|1y=1972|1p=125|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=138}} In some instances, practitioners have reported being possessed at other times of ordinary life, such as when someone is in the middle of the market,{{sfn|Métraux|1972|pp=131, 133–34}} or when they are asleep.{{sfn|Métraux|1972|p=144}}