Historical Similarities Between Confucianism and Vodou
Vodou believers had faith in supernatural powers as well. The stateliness of Vodou Gods changed people's perceptions of the environments around them. Anne Lescot and Laurence Magloire made the film "Of Men and Gods" to support the importance of Gods in Vodou by introducing Erzuli Dantor, the goddess of fertility, as an example. In the film, a Haitian artist and Vodou priest named Erol claims that many Vodou believers said that they became homosexuals because they heard Erzuli Dantor called them to do so (Lescot and Magloire, 2002, 0:16:07). Blondine from the film was an example. Blondine was the first son of the family, and his father was mean to Blondine after he found out his son was homosexual. Then his father experienced a lot of unfortunate things within years, and he realized that sexual orientation was the fate of his son under Erzuli Dantor's guidance; therefore, in the role of a Vodou believer, he should accept it (Lescot and Magloire, 2002, 0:14:23). The development of homosexuality in Haiti was successful due to the stateliness of Vodou Gods. Without Erzuli Dantor, straight men would make fun of homosexuals, workplaces might discriminate against homosexuals, and family members might not accept homosexuals as part of the family. Under Erzuli Dantor, it was hard to promise that all these unequal treatments would be eliminated, but it was certain that they would be reduced and restricted. Therefore, the development of homosexuality in Haiti reflected that the Vodou religion had spiritual impacts on its believers.
To clarify, although Confucianism and Vodou were the spiritual belief systems that made images of supernatural powers, there was no central authority to control or force their believers and followers to do something. Everything spread by Confucianism and Vodou depended on how people heard and viewed it in their own perspectives, and there was no direct command. Unlike how Christianity was created, God and Jesus were the central authorities to control its believers, and those people who did not believe in God or follow God's guidance would not be allowed to rise to heaven and condemned to hell after death. In comparison with Christianity and Confucianism, and Vodou, although Confucianism and Vodou had spiritual beliefs, they were more like pure guidances or hope for people to live an ethical and equally treated life, and they were based on believers' own willingness to follow or implement guidance of Gods.
Another similarity between Confucianism and Vodou was that they had analogous influences on their believers and societies. The existence of the two spiritual belief systems sets not only moral standards but also ethical guidance for their followers. As Yao records in "An Introduction to Confucianism," Confucianism was created during a turbulent era, and people did not yet develop a good understanding of virtue, morality, and ethics; therefore, the emergence of Confucianism was a shield to resist chaos and disorders (Yao 170). Confucianism advocated peace and harmony within selves, families, and societies. To achieve peace and harmony in inner worlds, Confucianism provided the idea of self-cultivation. Through self-cultivation, people would become more selfless and righteous by rethinking and correcting their behaviors (Slote, Moral Self-Cultivation East and West). In terms of harmony within families, Confucianism emphasized the importance of respect and mutual responsibilities. Yao indicates that Confucianism asked parents to fulfill three goals to achieve harmony within their families: take care of children, respect each other's decisions, and have filial piety to each other's parents (Yao 183). There would be few arguments between fathers and mothers by accomplishing these goals. Additionally, brothers and sisters should have mutual responsibilities to take care of each other with sincere attitudes and a full conscientious heart (Yao 33). Under the guidance of Confucianism, family members could bring harmony to their families more easily. Besides individuals and families, Confucianism also focused on bringing peace to societies. Since people had blurry standards for virtues, morals, and ethics before the emergence of Confucianism, Confucianism emphasized the importance of receiving the proper education to maintain harmony within societies. Yao supports the significant social impacts Confucianism brought to China in history; Confucianism wanted rulers of societies to rule people based on people's higher level of education and a better understanding of virtue instead of killing them to make them scared (Yao 85). With education and the sense of virtue, crimes would reduce because people were ashamed of immoral behaviors. Overall, Confucianism had positive influences because it offered the Chinese an opportunity to establish harmony within themselves, families, and societies by setting moral standards and guidance for people.
Vodou had similarly positive impacts on Haiti, and it advocated the significance of morality and harmony within its society. Vodou followers aimed to serve other people instead of focusing on their own benefits. In the article "Vodou in Haiti: Way of Life and Mode of Survival," Claudine Michel claims that Vodou set moral standards for its followers to create harmony, cultivate virtues like forgiveness and beneficence, and instill desirable values in their following generations (Michel 99). For example, young people in Haiti were taught to respect and honor the elders; what was more, young people should be virtuous that they needed to give the elders clothing, foods, and money and show their filial piety, love, appreciation, and respect to the elders (Michel 103). Vodou saw the elders as carriers and transmitters of wisdom and knowledge; therefore, Vodou set moral standards to remind young generations to respect and obey the elders.
Historically, both Confucianism and Vodou made the lives of their followers more harmonious and stable, and the emergence of the two spiritual belief systems brought positive impacts to their societies.
Back to "Confucianism and Vodou"