An Irish Catholic upbringing contributed to photographer Shannon Taggarts lifelong interest in the rituals and art of religion. After photographing Spiritualistspeople who believe they can communicate with the deadin upstate New York, Taggart has since been documenting the Haitian religion of Vodou since moving to Brooklyn in 2005.
Taggarts project began when she met a Mambo, or female Vodoupriest, named Rose Marie Pierre, who runs a temple in the basement of a nondescript storefront in the working class neighborhood of Flatbush. It was here that Taggart made these images of priests and laymen undergoing possession by the Loapowerful spirits that act as intermediaries between humankind and Vodous distant god, Bondye. Most Loa are benign, some are malevolent, but every spirit has a distinct personality, role in the world and set of demands and services. In their different ways, practitioners believe, these spirits determine our fate and must be consulted and appeased.
Beckoning the Loa requires elaborate preparations unique to the particular spirit desired. Practitioners indicate the Loa they want to call upon by drawing its vever, or symbol, in cornmeal sprinkled on the floor. They place offerings on an altar and perform particular songs and dances. When the Loa possesses the worshiper Taggart says the scene becomes wild, very physical and intense. Though she works with black-and-white still images, Taggart is able to convey the noise and energy of these rituals.There is screaming and thrashingsometimes [congregants] run around the room as if confused. It can happen suddenly, so it’s often jarring. People immediately gather around the one possessed and assist them with what they need and catch them if they collapse. Practitioners say the experience induces short-term amnesia; Mambo Rose Marie is always surprised (sometimes shocked) to see my documentation of what has taken place while she was possessed, recalls Taggart.
Popular culture often depicts Vodouas dark and menacing, but fails to understand its more unusual elements. One example, animal sacrifice, exists to rejuvenate the Loa after exhausting ceremonies. Taggart says that the chickens, pigs, goats and cows are killed humanely and eaten immediately. In Haiti, where there was no safe way to store meat, the practice provided people with a regular source of safe nourishment, Taggart explained.
Another often misunderstood practice is the presence of weapons in Vodouceremonies. A man in slide #2 is shown possessed by a warrior spirit named Ogou. He holds a large machete symbolic of that Loa. But as Taggart explains, weapons like these are not used to harm others. Instead, they are relics of Haitian slavery that Vodoupractitioners have appropriated as symbols of their faithmuch as the cross is a relic of Christian persecution that Christians have turned into a symbol of their faith. These exercises, born of practical and psychological necessity, are far from the spooky behavior that appears so often in film and folklore.
This December, several of these Brooklyn practitioners will undergo a two-week long initiation rite in Haiti. Accompanying them will be Mambo Rose Marie and Taggart, who will photograph the ceremonies. Blog Commenting . I don’t know what I will find there, but I am assuming it will be a special experience, she says.
Shannon Taggart is a Brooklyn-based photographer. See more of her work here.