On January 14, 2010, two days after the catastrophic earthquake that crushed Port-au-Prince and the surrounding towns,
the journalist David Brooks published a column in the New York Times in which he claimed that “voodoo” is a “progressresistant”
cultural influence because it spreads the message that “life is capricious and planning futile.” Alongside Brooks,
many authors, especially those who profess Christianity, proclaim similarly prejudicial views (for example, see André 2007;
DeWitt 2010; Félix 2009; Olivier 2007). In this presentation I look at the historical factors and linguistic policies that have
benefitted Haiti’s French-language institutions while suffocating Haitian Creole ones, like Vodou religion. I look within
Vodou to show that the practitioners of the religion demonstrate an underlying commitment to progress given their attention
to planning ceremonies and initiations, the tight-knit organization of Vodou communities, the formalized ritual and
lexical structure, the clearly defined hierarchy, and the rigorous education through teaching and initiation, among other
constructive practices. Finally, Vodouists also demonstrate commitment to progress through the publishing of sacred texts
or descriptions of aspects of the religion (Marcelin 1950; Rigaud 1953; Wilcken 1992; Beauvoir 2008a & b; Jil & Jil 2009;
Hebblethwaite 2012). Commentators like David Brooks do a grave disservice to Vodou’s reputation and it is important to
correct the record and show that many aspects of Vodou religion are grounded in a culture of progress and order.