Zombie - Zombies in voodoo: Encyclopedia II - Zombie - Zombies in voodoo
According to the tenets of voodoo, a dead person can be revived by a houngan or mambo. After resurrection, it has no will of its own, but remains under the control of the person who performed the ritual. Such resurrected dead are called "zombies".
Zombi is also the name of the voodoo snake god of Niger-Congo origin; it is akin to the Kongo word nzambi, which means "god."
In 1937, while researching folklore in Haiti, Zora Neale Hurston encountered the case of Felicia Felix-Mentor, who had died and been buried in 19 ...
Zombie: Encyclopedia II - Zombie - Zombies in voodoo
Zombie - Zombies in voodoo
According to the tenets of voodoo, a dead person can be revived by a houngan or mambo. After resurrection, it has no will of its own, but remains under the control of the person who performed the ritual. Such resurrected dead are called "zombies".
Zombi is also the name of the voodoo snake god of Niger-Congo origin; it is akin to the Kongo word nzambi, which means "god."
In 1937, while researching folklore in Haiti, Zora Neale Hurston encountered the case of Felicia Felix-Mentor, who had died and been buried in 1907 at the age of 29. Villagers believed they saw her wandering the streets in a daze thirty years later [1] (although this was subsequently found to be false [2]). Hurston pursued rumours that the affected persons were given powerful drugs, but was unable to locate anyone willing to offer much information. She wrote:
"What is more, if science ever gets to the bottom of Voodoo in Haiti and Africa, it will be found that some important medical secrets, still unknown to medical science, give it its power, rather than gestures of ceremony."[3]
Several decades later, Wade Davis, a Canadian ethnobotanist, presented a pharmacological case for zombies in two books - The Serpent and the Rainbow (1985) and Passage of Darkness: The Ethnobiology of the Haitian Zombie (1988). Davis travelled to Haiti in 1982 and, as a result of his investigations, claimed that a living person could be zombified by the ingestion of two special powders. The first, coup de poudre (french: 'powder strike' - a wordplay on coup de foudre, 'lightning-strike'), induced a 'death-like' state, the key ingredient of which was tetrodotoxin (TTX). The second powder of dissociative hallucinogens held the person in a will-less zombie state. Davis popularized the story of Clairvius Narcisse, who was claimed to have succumbed to this practice. (Tetrodotoxin is the lethal toxin found in the Japanese delicacy fugu, or pufferfish (Tetraodontiformes). At near-lethal doses (LD50 of 1mg), it is said to be able to leave a person in a state near death for several days, while the person continues to be conscious.) There remains considerable skepticism about Davis's claims, and opinions remain divided as to the veracity of his work.
Others have discussed the contribution of the victim's own belief-system, possibly leading to compliance with the attacker's will, and causing quasi-hysterical amnesia, catatonia, or other psychological disorders, which are then later misinterpreted as a return from the dead. Scottish psychiatrist R. D. Laing further highlighted the link between social and cultural expectations and compulsion, in the context of schizophrenia and other mental illness, suggesting that schizogenesis may account for some of the psychological aspects of zombification.
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