Vodou Songs in Haitian Creole and English. Benjamin Hebblethwaite

Book Reviews 461 Vodou Songs in Haitian Creole and English. Benjamin Hebblethwaite. Phila- delphia PA: Temple University Press, 2011. xi + 366 pp. (Paper US$ 39.95) Chiefly a catalog of traditional songs central to Vodou, the “hereditary religion and philosophy” of Haiti (p. 299), this book lays Haitian Kreyòl lyrics side-by-side with English translations.1 The six-hundred-plus songs are grouped by collection; collectors include prominent figures known for their ethnographic work between 1920 and 1950, such as Jacques Roumain, Werner Jaegerhuber, Jean Price-Mars, and Harold Courlander, as well as a refugee who immigrated to the United States as a teenager during the mid-1990s. In addition, Hebblethwaite contributed ten song texts collected in 2000. While song lyrics comprise two-thirds of the text, the book also offers a 98-page dictionary of Vodou terms covering individual spirits (the lwa), rites, and ritual elements of practice and performance. The first chapter provides a rapid gloss of the “world of Vodou songs,” including descrip- tions of Bondye (God) and the lwa, Vodou priests and priestesses, and sacred spaces and objects. Drawing on lyrical excerpts, Hebblethwaite also attempts to demonstrate how common themes such as syncretism, ethics, and the ancestors are treated in the Haitian song tradition. An appendix offers a systematic explanation of Kreyòl grammar based on syntactical guidelines explicated by Michel DeGraff (2007) and illustrated using Kreyòl phrases drawn from song lyrics reproduced in the book. Outside of archival holdings, Vodou Songs may provide the largest collection of Vodou song texts accessible to English-speaking audiences. Yet several other catalog-like sources should be noted. Among these are Max Beauvoir’s 2008 volume containing Kreyòl lyrics for 1,763 songs and Harold Courlander’s 1960 classic. The latter interweaves rich ethnography with song texts in both Kreyòl and English, and includes musical transcriptions of 186 songs. Vodou Songs is touted as a “starting point for the study” of Vodou and Haitian Kreyòl (p. 3), although realistically it may be more useful to readers with a strong understanding of Haitian culture, language, and religion. Not- withstanding the interesting read, I have several fundamental reservations 1 Credit should be given to seven University of Florida graduate and undergraduate students who provided assistance with transcription, translation, research, and general preparation of the document: Chris Ballengee, Joanne Bartley, Vanessa Brissault, Erica Felker-Kantor, Quinn Hansen, Andrew Tarter, and Kat Warwick. © 2013 Rebecca Dirksen DOI: 10.1163/22134360-12340098 This is an open-access article distributed under the terms of the Creative Commons Attribution-NonCommercial 3.0 Unported (CC BY-NC 3.0) License, http://creativecommons.org/licenses/by-nc/3.0/ 462 Book Reviews about relying on this book as an introductory source. According to Hebblethwaite, “The primary goal of this volume is to introduce readers of English and Haitian Creole to the language, mythology, philosophy, origins, and culture of Vodou through source songs” (p. 3). This is an ambitious prop- osition to accomplish in a single tome, and, as an ethnomusicologist, I won- der whether songs texts in themselves can provide sufficient background for those unfamiliar with the ways and workings of Haiti. To accomplish the stated goal, contextualizing and annotating each selected song text seems an unavoidable, if daunting, task that is not tackled here. Hebblethwaite further asserts that the bilingual publication of Vodou songs “is crucial for understanding the Vodouist’s perspective” (p. 3). Simply publishing lyrics is unlikely to provide a gateway into understanding anyone else’s perspective. Arguably, translation and curation must occur beyond the literal translation of words from one language to another. This reaction may come from my orientation as an ethnographer work- ing in Haiti. Although this book is purportedly ethnographically informed, I found little evidence of field-based ethnography written into the text: the longest section of prose—the first chapter—is built around a literature review enhanced by song lyrics to punctuate standard themes, as noted above. Each remaining chapter is prefaced by at most three pages largely describing the collection from which the examples had come. Hebblethwaite approaches translation quite literally, and the translations appear to be mostly accurate and consistent. However, I have four primary concerns with regard to using song lyrics to generate rules of grammar. First, meanings often lie at the level of deep subtext. Kreyòl is known for its complex layers, double entendre, and playfulness of expression, so direct translations are not always adequate. Second, many Haitians readily concede that the meaning behind traditional songs, especially those associ- ated with Vodou, is sometimes elusive. Third, the use of language in songs is typically different from ordinary speech patterns in terms of rhythm, meter, and phrasing. Looking for language patterns in lyrics will reveal the most about language patterns in lyrics. Fourth, most of the selected songs were recorded in the mid-1900s. Language is a continually evolving phe- nomenon. It is therefore unreasonable to expect that generalizations made from these older sources will accurately reflect current language practices. Other facets of this book prompted additional misgivings over mat- ters of representation. Disconcertingly, chapter titles, such as “Benjamin .

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