Spirits known as loa are appeased by the practitioners of what belief system?
"Loco (loa) Loco (also spelled Loko) is a loa, patron of healers and plants, especially trees in the Vodou religion. He is a racine (root), and a rada loa. Among several other Loa he is linked with the poteau mitan or centrepost in a Vodou peristyle. He is the husband of loa Ayizan, and just as she is the archetypal Mambo (priestess), so her husband Loco is considered the first Houngan (priest). As the spiritual parents of the priesthood he and his wife are two of the Loa involved in the kanzo initiation rites in which the Priest/ess to be"
"this phenomenon. The word Chwal (from the French cheval) is used to describe one who is ""being ridden"". Spirits impart wisdom and direction through their chwals for the servants of the faith. The loas are divided up into several nanchons (from the French ""nations""), families of spirits from the same ethnic group and/or serving a similar function. The most prominent nanchons are Rada, Nago, Djouba, Petwo (also written Petro), Kongo, Ibo, and Gède. Traditionally each one of these nanchons would have had particular rites, rhythms and adherents. They even would have had their own drums that were unique to that"
"(or Lwas), for their aid, instruction, special powers and strengths. Loas are ancestral spirits who have become abstracted through the generations to become embodiments of certain principles or characteristics. A great feast is often prepared to entice the Loas to attend. Practitioners of the religion wear white clothes and are assisted by Ougan and Manbo (male and female Vodou priests, respectively) to become ""possessed"" by the loas. Through singing, dancing, and particularly the music of the drums, spirits come to ""ride"" their mortal hosts. The analogy of someone riding, and thereby controlling, a horse is given as an explanation of"
"Tai folk religion Satsana Phi (; , , ""religion of spirits"") is a Thai and Lao term describing ethnic Tai folk beliefs. Tai folk animist traditions are practiced by the Lao, Tai Ahom, Lao Isan and Thais of Thailand. These religions are pantheistic and polytheistic and their practice involves classes of shamans. Animist beliefs are often practiced side by side in Thailand and Laos. Among the Lao, the Lao Loum and Lao Lom are predominantly Buddhist, while the Lao Theung and Lao Sung are predominantly folk religious. Tai folk animist traditions have also been incorporated into Laotian Buddhism. Within the"
"Haitian mythology Haitian Vodou is a syncretic mixture of Roman Catholic rituals developed during the French colonial period, based on traditional African beliefs, with roots in Dahomey, Kongo and Yoruba traditions, and folkloric influence from the indigenous Taino peoples of Haiti. The Loa, or spirits with whom Vodouisants work and practice, are not gods but servants of the Supreme Creator Bondye (pronounced Bon Dieu). In keeping with the French-Catholic influence of the faith, vodousaints are for the most part monotheists, believing that the Loa are great and powerful forces in the world with whom humans interact and vice versa, resulting"
"region is in the provinces of Sainyabuli (Hongsa and Phiang districts) and Bokeo (Pak Tha District). In Thailand, most Lua settle in Nan province, close to the border with Laos. The Lua's traditional beliefs are characterised by animism and shamanism. Some Lua, influenced by their Lao and Thai neighbours, have adopted Theravada Buddhism, while a few have converted to Christianity, but without renouncing their original ethnic beliefs. The Lua believe that the natural surroundings are full of good and evil spirits. They worship their respective villages' local spirits. The most highly respected genie called ""bhuka"" is celebrated for three days"
"so they could tell their handlers that they were venerating saints. A similar process occurred with the slaves of Cuba who created the religion of Santeria. In fact, Candomble in Brazil, Obeayisne in Jamaica, and Shango in Trinidad were all examples of this religious transformation. Even though Haiti became independent during a slave uprising in 1804, (the only successful slave revolt in modern history), Vodou continued to be practiced in different ways by different communities around the country. It remains the most prominent religion in the country to this day. Vodou rites are done to call upon spirits, called Loas"
"the ""houngan"" (priest), ""mambo"" (priestess), or the ""bokor"" and the ""caplata"" (sorcerers and witches) to take part in the service, receive offerings, and grant requests. The loa arrive in the peristyle (ritual space) by mounting (possessing) a horse (ritualist) in Creole referred as ""Chwal""—who is said to be ""ridden"". This can be quite a violent occurrence as the participant can flail about or convulse before falling to the ground, but some loa, such as Ayizan, will mount their ""horses"" very quietly. Certain loa display very distinctive behavior by which they can be recognized, specific phrases, and specific actions. As soon"
"very strong in Laos with the belief in traditional spirits being a common cultural tie among the Lao Loum, Lao Theung and Lao Sung although such beliefs are strictly organized according to local traditions. Collectively the Lao belief in spirits is referred to as Satsana Phi. Phi are the spirits of buildings or territories, natural places, or phenomena; they are also ancestral spirits that protect people, or can also include malevolent spirits. The phi which are guardian deities of places, or towns are celebrated at festivals with communal gatherings and offerings of food. Many Lao will have a spirit house"
"prescribe ways to appease them. In times of crisis or change, animal sacrifices may be made to placate the anger of the spirits. Illness is often believed to be caused by evil spirits or sorcerers. Some tribes have special medicine men or shamans who treat the sick. In addition to belief in spirits, villagers believe in taboos on many objects or practices. Among the Khmer Loeu, the Austronesian groups (Rhade and Jarai) have a well-developed hierarchy of spirits with a supreme ruler at its head. There is a small Jewish community in Cambodia consisting of a little over 100 people."
"during Lao New Year ""(Songkran)"". In order to win the spirits' blessings for a good harvest, a newlywed couple, help in cases of natural disasters or diseases etc., the Lua try to appease them with offerings of pigs, poultry, rice or liquor. Traditional Lua villages display a ""spirit gate"" to protect them from all evils coming from the outside world. To mediate between the living and the spirit world, each village choses a male shaman, called ""khawcam"". There is some academic debate whether the Lua have alreadly settled in their present home area since the 1st millennium AD (like the"
"given help or advice, they leave the peristyle. Certain loa can become obstinate, for example the Guédé are notorious for wanting just one more smoke, or one more drink, but it is the job of the houngan or mambo to keep the spirits in line while ensuring they are adequately provided for. There are many families or """"nanchons"""" (from ""nations"") of loa: Rada (also Radha), Petro (also Pethro, Petwo), Nago, Kongo, and Ghede (also Guede, or Gede), among others. The Rada loa are generally older, as many of these spirits come from Africa and the kingdom of Dahomey. The Rada"
"goodbye to the ghost and burn objects so that the ghosts are supplied in afterlife. Mo (religion) Mo or Moism (), occasionally called Zhuang Shigongism (), is the religion of most Zhuang people, the largest ethnic minority of China. It has a large presence in Guangxi. While it has a supreme god, the creator Bu Luotuo (布洛陀), numerous other deities are venerated as well. It has a three-element-theory (sky, earth and water). Mo is animistic, teaching that spirits are present in everything. Mo developed from prehistoric beliefs of the Zhuang people; it also has similarities to Chinese folk religion, and"
"compared to Cuban Santeria due to the large Cuban population in Haiti. The practice of voodoo revolves around family spirits called ""Loua"" that protect children. To repay the spirits, children perform two ceremonies where the ""Loua"" are given gifts like food and drinks. That does depend of the monetary status of these families, poorer families wait until there is a need to perform the rituals. Voodoo in relation to Christianity came along two different paths, the path with the Catholics and the path with the protestants. For the Catholic path; under the French the slaves were not allowed to practice"
"adulations for them. They originate from the Fon people of Dahomey (present day Benin). In Fact, the word Vodou comes from the Fon word for ""God"". There are many loas in this group. To name a few: Papa Legba – Guardian of the Crossroads; Marassa – twin spirits who represent childhood; Dambala – the serpent spirit who represents energy and life; Ezili Freda – spirit of love and femininity; Lasirèn – mistress of the sea and music. Rhythm and dance styles played for the Rada nanchon include: Yanvalou, Parigol, Zepol, Mahi, Fla Voudou and Daomé. Nago - The loas of"
"Buddhism and Hinduism, the people were adherents of the religion 'Lung Pe Chhoi', an animistic religion that had some affinities with the Bön religion of Tibet. While the religion flourished, animal and human sacrifices were regularly offered up to the 'Iha', a term that refers to evil spirits residing in the natural world, notably in the old pencil-cedar trees, rocks and caves. Vestiges of the Lung Pe Chhoi religion can be seen in the behaviour of the Lamas, who are believed to possess certain supernatural powers. The Losar festival (also known as Halda in Lahauli) is celebrated between the months"
"also sought to discourage merit making, as it was seen as a diversion of scarce resources. To the Pathet Lao, religion still conflicted with the formation of an orthodox Marxist-Leninist state. Ironically, the Pathet Lao's attack on the popular aspects of Lao Buddhist practice such as spirit worship and use of special amulets may have actually led to an increased orthodoxy in Lao Buddhism as it is reverting closer to Buddha's original teachings. Thai followers of Buddhadasa are of the opinion that Lao Buddhism has freed itself from false beliefs and local accretions. They point out that spirit worship and"
"is the indigenous religion of most of the Mon–Khmer and more recent Hmong–Mien and Tibeto-Burman minorities, as well as the traditional religion of the Tais before Buddhism, although some Tai tribes to this day are still folk religious. For the ethnic Lao, animism has become interwoven with Buddhism and some Hindu elements. Despite suppression at various points in time, it continues to be a large part of Lao religious tradition. A variety of gods ( ผี, ) are worshiped as tutelary deities of buildings or territories, of natural places, things or phenomena; they are also ancestral spirits and other spirits"
"villages relocated to more favorable land. Veneration of spirits, known by the Lao term ""satsana phi"", was the primary religious or cosmological belief. In addition to ancestor spirits, Kuy believe in other nature spirits including that of the monitor lizard (""takuat"") which they believe to be symbol of fertility. The Kuy perform ceremonies to propitiate the ""takuat"" spirit and ask for fertility from nature. They would also take the tail of the lizard to use in divination ceremonies. Those of ill health would perform a ceremony called ""kael mo"" for healing. Those Kuy who raise and train elephants venerate their"
"in a symbiotic relationship intended to bring both humans and the Loa back to Bondye. ""Vodou is a religious practice, a faith that points toward an intimate knowledge of God, and offers its practitioners a means to come into communion with the Divine, through an ever evolving paradigm of dance, song and prayers."" Haitian mythology Haitian Vodou is a syncretic mixture of Roman Catholic rituals developed during the French colonial period, based on traditional African beliefs, with roots in Dahomey, Kongo and Yoruba traditions, and folkloric influence from the indigenous Taino peoples of Haiti. The Loa, or spirits with whom"
"who ""serve the spirits"" (""sèvitè"") by participating in ritual ceremonies, usually called a ""service to the loa"" (""sèvis lwa"") or an ""African service"" (""sèvis gine""). These terms also refer to the religion as a whole. Outside of Haiti, the term ""Vodou"" refers to the entirety of traditional Haitian religious practice. Originally written as ""vodun"", it is first recorded in ""Doctrina Christiana"", a 1658 document written by the King of Allada's ambassador to the court of Philip IV of Spain. In the following centuries, ""Vodou"" was eventually taken up by non-Haitians as a generic descriptive term for traditional Haitian religion. There"
"is also the central ritual for both the Lao Loum wedding ceremony and for the naming ceremony of a newborn child. In daily life, most people pay respect to the deities that reside in spirit-houses, who are thought to protect the general vicinity of the spirit-house from harm. These spirit-houses are essentially miniature shrines, built to represent the presence of the deity of the shrine, just as a full size shrine is meant to represent such a ""presence."" Offerings of flowers, incense, and candles are given, and the spirits are consulted during times of change or hardship for protection and"
"believe that the name ""Rada"" is a corruption of ""Arara,"" an African port from whence many slave ships were launched. Rada spirits are typically thought to be peaceful or benign. Some mistakenly refer to the Rada loa as ""good"" and the Petro as ""evil."" This is misleading; the Rada loa can be used to make malevolent magic, while the Petro can heal and do beneficial workings. They are more accurately referred to as ""cool"" and ""hot,"" respectively. The Petro rites are an integral part of the initiation ceremony (Kanzo), the rite by which serviteurs are initiated as priests and priestesses"
"that protect people, and include malevolent spirits. Guardian deities of places, such as the ""phi wat"" (, ผีวัด) of temples and the ""lak mueang"" (, หลักเมือง, ) of towns are celebrated with communal gatherings and offerings of food. Gods of Hindu derivation are included in the pantheon. Gods are ubiquitous, and some of them are connected with the universal elements: heaven, earth, fire, and water. Lao people also believe in thirty-two spirits known as ""khwan"" (, ขวัญ, ) that protect the body, and ""baci"" ( , บายศรี, ) ceremonies are undertaken during momentous occasions or times of anxiety to bind"
"the ethnic Chinese community. Buddhist monks from Vietnam, China, and India have visited these temples freely to conduct services and minister to worshippers. There are at least four large Mahayana Buddhist pagodas in other urban centers and smaller Mahayana temples in villages near the borders of Vietnam and China. Laotian folk religion (Lao: ສາສນາຜີ ""sasna phi"", ""religion of the spirits"") is an overarching term for the ethnic religions practiced by 30.7% of the population of Laos. These religions are pantheistic and polytheistic, and involve classes of shamans. The category comprehends traditions of the Lao and other Tai-Kadai people, the Khmu"
"sangha and caring for or constructing new temples. Lan Xang had several powerful Buddha images which served as palladiums and spiritual symbols of the kingdom which included the Phra Bang, Phra Keo (the ""Emerald"" Buddha), Phra Saekham, and Phra Luk (the crystal Buddha of Champasak). Animism was also one of the earliest, enduring and most important belief systems to the Lao-Tai groups, and the traditions and practices which began in Lan Xang have remained a vital part of Lao spirituality. Among the ethnic hill tribes of the Lao Sung and Lao Theung animism was the dominant religion. The Lao Loum"
"Mo (religion) Mo or Moism (), occasionally called Zhuang Shigongism (), is the religion of most Zhuang people, the largest ethnic minority of China. It has a large presence in Guangxi. While it has a supreme god, the creator Bu Luotuo (布洛陀), numerous other deities are venerated as well. It has a three-element-theory (sky, earth and water). Mo is animistic, teaching that spirits are present in everything. Mo developed from prehistoric beliefs of the Zhuang people; it also has similarities to Chinese folk religion, and has developed similar doctrines to Buddhism and Taoism, in the process of competition with the"
"level and it forms an important method of story telling and identity through folk art. Animism is the most widely practiced spiritual practice in Laos behind Theravada Buddhism. Collectively known as Satsana Phi the religion preserves pre-Buddhist, indigenous, and tribal spiritual practices. Although there is no central hierarchy or authority, the practices do form a cultural link between the Lao Loum, Lao Theung and Lao Sung throughout history. ""Phi"", or spirits, are believed to inhabit buildings, territories, natural places and things, and phenomena. ""Phi"" commonly includes ancestral spirits and protection spirits, which are popular in shamanism and traditional medicine. Oral"
"entities, the spirits known as loa, or ""mistè"". The most notable lwa include Papa Legba (guardian of the crossroads), Erzulie Freda (the spirit of love), Simbi (the spirit of rain and magicians), Kouzin Zaka (the spirit of agriculture), and The Marasa, divine twins considered to be the first children of Bondye. These lwa can be divided into 21 nations, which include the Petro, Rada, Congo, and Nago. Each of the lwa is associated with a particular Roman Catholic saint. For example, Legba is associated with St. Anthony the Hermit, and Damballa is associated with St. Patrick. The lwa also fall"
"of the white man in the area. During the twentieth century some migrated into Côte d'Ivoire. The Lobi are well documented for their animist beliefs, which involves regular interaction with ancestral and other types of spirits such as ""thila"" and ""kontuoursi"". Interaction with these spirits commonly takes place in a ""thilduu"" (domestic shrine room), ""dithil"" (village shrine), and at other places in nature inhabited by spirits. Christian missionaries working in southern Burkina Faso have reported that an elderly man in a Lobi village once renounced the spirits in favor of Christianity by discarding his fetishes in a nearby lake. As"
"and written traditions also include entertaining stories of malevolent ghosts, such as Grandmother Vom (""Phi Ya Vom""), who eats the living that wander into the jungle, or the ghosts of spurned lovers (""Phi Khon Long""). The spirit stories are varied and extremely popular. The Lao ceremony known as baci is one of the most popular folk traditions and beliefs which stem from animist traditions, and are performed at key moments in Lao life to strengthen the soul and its believed thirty-two components (""kwan""). Folk traditions include the protector spirits of the Mekong River, the nāga which take a serpentine form"
"on or near their property which is an important folk custom used to ensure balance with the natural and supernatural world. Phi were believed to influence natural phenomena including human illness and so appealing to the phi became an important part of Lao identity and religious health over the millennia. Astrology was a vital part to understanding the natural and spiritual worlds and became an important cultural means to enforce social taboos and customs. Traditionally the Lao Loum also believed that ancient mythical serpents known as ""ngueak"" inhabited major waterways, carving out the surrounding countryside and protecting key points along"
"he turned his back on the traditions, the fetishes lept out of the lake onto his back again to reclaim him. Lobi people who convert to Christianity or Islam now usually burn their fetishes. Or, they may sell them on the market. In Lobi animism, Thangba Yu is the creator of all living things. Lobi peoples have no direct contact with Him, but are dependent on nature spirits known as ""thila"", invisible intermediaries that can harness their supernatural powers towards good or evil. They set rules ""soser,"" which dictate how a Lobi should behave in important aspects of life. Similar"