A Study of Haitian Mormon Converts Dwelling in New York ...

Brigham Young University Brigham Young University

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Theses and Dissertations

1997

A Study of Haitian Mormon Converts Dwelling in New York City: A A Study of Haitian Mormon Converts Dwelling in New York City: A

Cross-Cultural Perspective in Understanding, Interpreting, and Cross-Cultural Perspective in Understanding, Interpreting, and

Experiencing the Mormon Subculture Experiencing the Mormon Subculture

Yvon Milien Brigham Young University - Provo

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A study of haitian mormon converts dwelling in new york city A cross

cultural perspective in understanding interpreting and experiencing

the mormon subculture

A thesis

presented to the

department of sociology

brigham young university

in partial fulfillment

of the requirements for the degree

master of science

yvon milien 1997

by

yvon milien

april 1997

this thesis by yvon milien is accepted in its present form by the

department of sociology of brigham young university as satisfying the thesis

requirement for the degree of master of science

9 mohn A seggar comwfeecommftfee chair

rcardellcandell K jacobs6njacobsen committee member

darwin L thomas committee member

11f 7date stephen bhrahr depntdptrpntdepont chair

11

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3adellrdelladeil jacob n

771P hr

iiiillili

TABLE OF CONTENTS

acknowledgments iv

LIST OF FIGURES AND CHARTS

LIST OF TABLES

v

vi

CHAPTER 1I introductionstatement of the problem introduction to the problemsignificance of problem 4

CHAPTER 11II literatures REVIEWthe context haitian popular beliefs cultural beliefs of haitiancommunity in new york mormon cultural beliefs somedifferences between the two cultural beliefs conceptualframework defining terms cultures influence onunderstanding interpreting and experiencing assumptionsresearch questions 24

CHAPTER 111III METHODSrationale for design definition of the populationsampling sample design observational design interviewdates and protocol criteria to decide type of adaptation dataanalysis test for validity and reliability 36

CHAPTER IV FINDINGSdemographic characteristics background factors independentand dependent variables 66

CHARTER V

discussion and conclusions theoretical orientation the datafinding unanticipated findings and non findings limitationssuggestion for future research applicability offindings 82

references 86

appendices 87appendices A 90appendices B 95

in

acknowledgments

this thesis was prepared under the supervision of dr john A seggar dr

cardell K jacobson and dr darwin L thomas I1 wish to express my gratitude

to all of them for their assistance and guidance in this exploratory study I1 am

especially indebted to my advisor dr john A seggar whose encouragement

was invaluable to the completion of this project

special thanks is offered to the 12 haitiansHait whoians participated in this

project I1 also would like to express my appreciation to dr lawrence A young

dr lynn J england dr carol J ward and dr stephen J bahr for their wise

suggestions

finally a particular thanks to don norton from the english department for

his help in the editing of this study any remaining errors of course are mine

IViv

LIST OF FIGURES AND CHARTS

figure 1 research model 22

figure 2 criteria for types of adaptation 31

figure 3 pattern emerged 71

chart 1 4 behaviors towards past traditions 5760

V

57- 60

LIST OF TABLES

table 1 age sexmaritalSex statusbeliefsStatusMarital beforeBeliefs 40

table 2 place joinslengthJoins ofLength timeageTime convertedAge 44

table 3 experience 55

table 4 analysis 62

VI

CHAPTERCHAPTERI I1

introduction

the LDS church is growing rapidly both inside and outside the united

states many of these converts have been raised in cultures whose beliefs

values and norms are inconsistent with those of the LDS culture such is the

case for haitian converts

the caribbean experience may be a great deal different from that of a

euro american mormon due to the caribbeansCarib africanbeans cultural heritage the

caribbeansCarib differbeans in cultural background1 from people born into and raised in the

mormon religion this may mean that caribbean converts as they make the

transition into the new faith discard their original cultural practices alter them

retain some element of them or develop folk piety

the haitian peoples geographical background combined with their

culture gives them a specific national culture haitian culture is an amalgam of

french lineage african roots and caribbean heritage tracing its origins back to

the mid 1500s for haitiansHait asians for other caribbeansCarib conversionbeans leads to new

experiences new practices new styles of life and new morals this is the case

for haitian converts whether they joined the new faith in the united states or in

haiti where they joined the church may also affect the transition into their new

faith

e not utah mormon culture but the culture that comes straight from the beliefs

1

te

how do haitian converts understand interpret and experience their new

religious practices and doctrines obviously culture influences peoples world

views culture dictates a sense of necessity justification for action and way of

thinking understanding interpreting and experiencing the realities of life this

means that cultural patterns define or guide an individual toward culturally

appropriate responses to their realities the major purpose of this study was to

explore to what extent haitian converts develop folk piety practices that is to

what extent do converts seek to establish a balance between past and new

religious practices by retaining some element of their original culture and

blending them with those of the new faith to produce a conglomeration of beliefs

or practices

no studies specifically focus on how LDSLIDSliisllis converts who differ in cultural

background from LIDSLDS bomborn into and raised in the mormon religion interpret

understand and experience their new culture and what type of adaptation they

might develop in their transition process in the newly adopted culture this is an

exploratory study to determine if a model based on understanding interpretation

and experience can be developed however this study is structured in the

traditional strategy of existing theories based on a priori research questions the

choice of the traditional strategy was adopted to help the researcher focus the

direction of inquiry and organize the data

this study focuses primarily on these questions 1 how do haitian

converts discard or alter their original haitian culture to adopt mormon culture

2

2 what role does understanding values and norms of the new faith

interpretation of the new culture and experiences in the new culture play in the

transition process 3 does it makes a difference if converts join the church in

haiti or the US 4 what kind of varieties of folk piety develop within the LDS

church during the globalization of mormonism especially in the caribbean area

the actual total LDS membership in the caribbean area is 85000 or one

percent2percentpercenta of2 the total membership of the church worldwide the haitian group

may serve as a model group in understanding how the LDS church can

approach countries in the caribbean and help its converts in the transitional

process caribbean people share similar lifestyles beliefs and cultural

understandings most native caribbeansCarib stronglybeans believe in supernatural

intervention mysticism spirits and the like in the same way as haitiansHait doians this

is true for jamaicansJamaica dominicans cubans and trinidadiansTrinidad whoians believe in

these types of folk religions for instance many of these caribbeansCarib practicebeans

the manteriasanteriaSanteria a transformation of the enforced worship of the catholic saints

into the veiled worship of spirit ancestors who were once slaves see wippler

1982 the santeriamanteriaSan practicesteria and other africaafricann orig inatedabed

ns

originated cults such as

trinidadatrinidadsTrini shangodads and brazils macumba are very similar to haitian voodoo

haitiansHait areians one of the caribbean ethnic groups who developed voodoo

throughout their history haitian voodoo is the religion for the greater part of the

source international winter 1996 vol 132 brigham young university

3

peasants and urban proletariat these two groups represent 85 percent of the

population of haiti voodoo is a conglomeration of beliefs and rites of african

origin which have been mixed with catholic practices in other words voodoo is

a folk religion see metraux 1959 weil et al 1973

although roman catholicism is the official religion in haiti most haitiansHait

continue

ians

to center their lives around the practices doctrines and traditions of

their voodoo religion voodoo teaches them to believe in supernatural

intervention mysticism and many gods and spirits called loas although the

elite denigrate voodoo it still influences their belief systems A popular haitian

expression explains this by claiming haiti is 90 percent catholic and 100

percent voodoo thus haitian converts to mormonism are individuals who are

raised in a culture and a religious system that differs significantly from that of the

LDSLIDS church

therefore this study will look at the pre mormon beliefs and practices of

haitian converts how they were converted what their beliefs are now and

whether or not they retain voodoocatholicVoodoo elementsCatholic

not only will this study provide basic information regarding haitian

converts it will also provide basic information potentially usefully for guiding LDSLIDS

educational actions for integrating haitiansHait andians the other caribbean converts

4

CHAPTERCHAPTERII

literature REVIEW

THE CONTEXT

the following contextual information will briefly describe haitian popular

cultural beliefs and mormon cultural beliefs in an attempt to sort out how the two

cultural belief systems are different in addition this section will describe the

cultural beliefs of haitian community in new york city the purpose of this is to

show how deeply the haitian community in new york is committed to cultural

practices of haiti or in other words to determine how typical haitiansHait areians in new

york

haitian popular beliefs

haitian voodoo is an amalgam of african beliefs and certain roman

catholic practices the haitian masses widely practice it voodoo

encompasses a set of beliefs and practices dealing with the supernatural forces

of the universe voodoo is an informal religion of action it has no formal

theology no printed scriptures no hierarchical clergy no organized system for

teaching the fundamentals of its doctrine voodoo created during the colonial

slave era fulfilledfulfui thefiled role of a carrier of the messianic message and contributed

to revolutionary cohesion voodoo leaders emerged as divine messengers to

save the black slaves from their french oppressors during the colonial period

voodoo started to become the religion of the haitian masses and a

popular cult before the independence of haiti in 1804 nevertheless after the

5

independence of haiti the elite officially adopted catholicism as the official

religion voodoo is based on a belief in the christian god and african deities

called loas believers in voodoo recognize the christian god as ultimately

good and omnipotent believers in voodoo conceive god has a supreme being

not to be bothered with the problems of everyday human existence so they rely

on the power of the loas who according to haitiansHait areians lesser gods in heaven

and are close of human whose mission is to take care of everyday human

problems there are hundreds of the gods according to believers some are in

the cosmos to protect humans these are good loas called rada some of

these groups are linked to roman catholic saints through a similarity in

characteristics or physical appearance the other loas called petro have a

function of destruction such as to help humans to take vengeance on their

fellows and the like

they call the people who have the power to establish contact with the loas

houngansHoun andgans mambos or priests and priestesses to become a priest or

priestess one needs to receive a special training from a branch elder

houngansHoun organs mambos informally establish themselves in an area their

reputation and prestige grow with their proven effectiveness as a curer problem

solver and diviner and as an officiant at voodoo services or practices

for some scholars haitian voodoo is a mystical religion dening et al

1974 for others voodoo is simply the living religion of the haitian masses

laguerre 1973841973 weil84 et al 1973 for others voodoo is simply a magic

6

weilwellweli

practice see bourguignon 1985 kerboulkernoulKer 1978boul still others see it is a folk

religion metrauxmetraux 1959 and others as a moral justice system bourguignon

1985

this study considers voodoo to be all these voodoo is a mystical religion

in that it has esoteric rites and occult characteristics it is the living religion of the

masses in that it is essentially the popular religion voodoo is a magic practice in

that most adherents use its charms spells and rituals to cause or control events

or govern certain natural or supernatural forces it is a folk religion because it is

a conglomeration of beliefs practices and rites of african origin mixed with the

catholic practice it is a moral and justice system in that many people use it to

attempt to punish someone who deviates from the primary moral law of haitian

culture this is especially prevalent among the peasants who recommend

obedience and respect for seniority and condemn the practice of gaining

wealth at the expense of others believers may use it to attempt to kill such

individuals or make them impotent or invalid for the rest of their lives weilwell et al

1973

cultural beliefs of haitian community in new york

this section provides a general description of the patterns of cultural life in

the new york haitian community in other words it examines the current belief

system of the haitian community in new york especially among haitiansHait whoians

live in the brooklyn area

7

approximately 500000 haitiansHait liveians in the new york city metropolitan

area 3 they come from all sectors of haitian society the upper class the

middle class the urban proletariat and the peasantry 4 haitiansHait areians established

mostly in the boroughs of manhattan brooklyn and queens we do not know

precisely how many haitian live in these areas

laguerre 1984 in his study of the haitian community explains that

some haitiansHait haveians voodoo temples in their basement apartments verifying

this was difficult because if one is not in the network of voodoo a priest or

priestess voodoo will not let someone visit their temple 5 browns 1991 study

a descriptive anthropological study and an autobiographical account of personal

3 source new york times magazinemap mayazine 23 1993

4 sulton et al 1992 caribbean life in new york city sociocultural dimensionnew york inc

t is also interesting that most of those who study or have completed surveys among haitiansHaitin

iansfrance or new york or in haiti point out the character of haitian duplicity about voodoo

planson 1974 explains that some sociologists did a survey to obtain information about howmany haitiansHait livingians in paris know the voodoo or participate in some voodoo ceremonies theresult was 100 percent negative answers planson 1974 cites some examples of duplicity inmost haitiansHait whoians report about voodoo planson 1974 explains that he met a haitian of theelite group who declared to him his religion is protestant then one week later at random hemet the same haitian in a voodoo temple in another example planson 1974 met a highlyeducated haitian woman who told him that educated people like her are not interested in voodooat random again he met that woman somewhere in haiti in a voodoo pilgrimage metreauxm6treauxmetreaudMet1959

reauxexplains in a classic way how voodoo beliefs touch every haitian he notes that all

haitiansHait whateverians their social status have trembled in their youth at stories of zombi andwerewolves and learnt to dread the power of sorcerers and evil spirits most of them under theinfluence of school or family react against such fancies but some give in to them and consult avoodoo priest in secret p 58

8

it

in

is

inin

relationship with a voodoo priest in brooklyn and the voodoo cult confirms the

presence of voodoo in the community

many haitian stores in brooklyn sell voodoo material st jacques

botanica marche en bas botanica marche salomon botanica and la patience

quincaillerie store it seems the community is deeply committed to cultural

beliefs from the home country

mormon cultural beliefs

more than a religion mormonism is a subculture in the american cultural

system in that mormon beliefs and life styles are distinguishable from the

dominant american society culture for example most americans believe that

coffee and tea are good for drinking while mormonscormons believe that they are bad for

the health most americans will watch a monday night football while active

american mormonscormons are encouraged to get involved in family home evening

activities which involve reading scriptures and prayers

mormon culture in this study refers to the culture that comes straight from

the beliefs of mormonism this means beliefs tied to the cultural patterns such

as principles values and norms regarded as true that influence the ways of

behaving for instance the law of chastity discourages premarital sex the word

of wisdom discourages drinking coffee tea and alcohol temple marriage and

going to the temple are encouraged these principles values and norms are

regarded as true and influence the ways of behaving of a mormon

9

mormonism encompasses a set of beliefs and practices dealing with both

spiritual and temporal salvation mormonism is a formal religion of action it has

its printed scriptures and a hierarchical ecclesiastical structure mormon religion

was created during 1830 under the inspiration of joseph smith because of

dissatisfaction with the doctrine and practices of other churches philosophies at

the time according to mormon belief joseph smith emerged as a prophet of

god called to restore all ordinances and priestly orders of both old and new

testaments in other words he restored the church of jesus christ on the earth

in these latter days

believers in mormonism conceive heavenly father as a supreme being

jesus christ is his literal son who made the atonement to give humans an

opportunity to return to live with heavenly father nevertheless one has to

repent accept baptism for remission of sins be obedient to the commandments

of god and persevere in the direction of eternal salvation mormonscormons believe in

the holy spirit a power given to members after baptism according to mormonscormonsMor

this

mons

power operates as a close companionship to guide protect and comfort

members and help them in all areas of their lives mormonscormons believe that

ordinances such as baptism and temple marriage must be done to be exalted

they also believe that god knows them personally

mormonscormons express a strong belief in god jesus christ ancient and living

prophets and angels they believe in the priesthood which according to them

is a power given to men from god to act in his behalf they believe in the power

10

of healing of the priesthood and revelation kephart 1982 odea 1957

whalen 1964

some differences between the two cultural beliefs

this section explicitly states points on which these two cultural systems

are at odds As noted haitiansHait haveians been raised in a culture where some

beliefs values and norms are inconsistent with those of mormon culture

both mormon and haitian cultural beliefs give emphasis to the ritual of the

death for instance a part of mormon practices is to baptize by proxy those

dead who did not receive the gospel in this life and mormonscormons seal the dead in

temple marriage if they did not marry in LDS temple this is all done to help the

dead in the next life according to haitian popular beliefs one should not

neglect or disrespect dead family members

contrary to mormon beliefs however haitian traditions teach that the

spirit of the dead retains worldly powers A dead family member continues to

play important roles in the ongoing lives of his or her family should any mortals

neglect or be disrespectful of their dead family the offender will experience

misfortune or sickness often to the point of death haitiansHait doians not neglect dead

family members in the hopes of developing and strengthening their relationship

with their dead family and receiving help or guidance from them mormonscormons

perform ordinances for dead family in the temple to help them progress

spiritually this means they give the dead an opportunity to repent of their sins

committed during their earth life they do this for the dead to receive

11

forgiveness and blessings in the world of spirits so that they can receive a higher

degree of glory haitiansHait onians the other hand develop and strengthen their

relationship with their dead family members by lighting candles pouring coffee or

water on the floor or making food for them mormonscormonsMor howevermons help dead

family members through proxy baptisms

both mormon and haitian cultural beliefs emphasize guidance or comfort

in situations of lifes trials for instance mormonscormons are encouraged to get a

patriarchal blessing a special onetimeone blessing6blessingblessingstime given6 by a patriarch a

designated ecclesiastical authority thomas 1992 p 386 to talk to a bishop

to read scriptures especially the book of mormon and to pray however

haitiansHait areians encouraged to rely on the spirit manifestation called loas the

dead family or hounganshoun andgans mambos ie priests and priestesses voodoo

for guidance and comfort

the differences between these two belief systems are apparent

haitiansHait influencedians by their cultural tradition conceive heavenly father as a

supreme being who is not to be bothered with lifes problems they rely on the

power of the loas the dead whose mission is to take care of human problems

in haitiansHait attemptsians to convince the loas to fulfill their wishes they either

organize a ceremony for them or influence them by food offerings and animal

he patriarchal blessing informs members on three aspects of their existence 1 the life amember has lived before coming to this world 2 what the lord has in store for a member onearth and 3 what a member can look forward to after this life ends thomas 1992

12

the

sacrifices mormonscormonsMor howevermons conceive heavenly father as a supreme being

whose goodwill is to take care of their problems mormonscormons believe that they can

ask or influence heavenly father to fulfill their wishes with the aid of prayers in

the name of jesus christ they make covenants with god by entering the

waters of baptism partaking of the sacrament and becoming endowed and

marrying in the temple there are far more differences than similarities between

mormon and haitian belief this section attempts to show that mormon and

haitian cultural beliefs differ from each other in the way their rituals are

manifested however both mormon and haitian cultural beliefs are made up of

some similar types of rites nevertheless the fact is that the cultural frameworks

within which mormon and haitian perceptions occur are at odds consequently

when two cultural religious practices which are at odds come in contact the end

result could be a religious stratification ie one of them might be considered as

the only true religion or the individual in such a situation might seek to establish

a balance between the two bastide 1950

conceptual FRAMEWORK

traditionally studies about individuals changing from one belief religion

or doctrine to another are oriented toward explaining converts attitude changes

and causes of conversion within a particular culture white & white 1995 for

example conducted a study of LDSLIDS african american explanations of the

priesthood ban based on the african american oral history project conducted by

the redd center at BYU jacobson 1992 did a study that focused on the LDSLIDS

13

11

church and the concerns of what he calls black pioneer converts to the LDS

church after the ban on priesthood ordination for blacks had been lifted in 1978

but in this study only black americans constitute the sample

defining terms

this section defines key concepts such as understanding interpretation

and experiencing these concepts will be measured to ascertain their roles in

the transition process the conceptualization of these terms will be used as a

theoretical framework or background that will guide this study

understanding

the concept understanding is not a dominant one in the social sciences

weber 1962 provides a helpful perspective to define this concept

weber distinguished two kinds of understanding a direct or empirical

understanding and an explanatory one the former understanding is the

meaning associated with what one hears sees or comes in contact with for

instance a convert may understand that the priesthood is a power because he

or she has heard about it from the missionaries the latter understanding is

associated with the motives purposes functions related to the empirical

understanding of what one hears sees or come in contact with in other words

this type of understanding is the full awareness or clear perception of the

motives purposes behind an act or a fact for instance the convert may grasp

that not only the priesthood is an authority to act in the name of god but also

understands that the aim of having the priesthood is to perform a variety of

14

functions such as marrying in the temple administering healing blessings

passing11passing the sacrament and so forth

the in depth interview will measure the second aspect of explanatory

understanding how subjects understand the motives purposes behind the

norms values and basic notions such as baptism priesthood the temple

baptism for the dead holy ghost patriarchal blessing celestial marriage family

word of wisdom law of chastity tithing the sacrament of the mormon faith as

the mormon doctrine explains them note that to gain the second kind of

understanding one must first have a direct or empirical understanding of the

object

interpretation

interpretation is generally defined as an illustration a comment and

representation of something somewhat similar to the concept understanding

the concept interpretation has not been the focus of the social sciences the

term interpretation is often associated with hermeneutic theory which deals

more with philosophy than social sciences at first hermeneutic theory tried to

find hidden messages or the meaning of scriptures to build interpretations in

other words strive for clarity and verifiable proof according to weber 1962

all interpretation strives for clarity and verifiable proof in this study however

interpretation must be understood in the context of ordinary actors or subjects in

a given situation who will try to illustrate comment or represent something

15

11

weber 1962 also distinguishes two kinds of interpretation a rational

interpretation and an emotional interpretation the former involves logic which

is objectively related to an object a situation or an experience related to

whatever is being interpreted in other words a chain of reasoning executed

logically according to an accepted way of thought there is no creative activity

like emotion or feeling of the performer in such interpretation because it is

objective for instance if a convert argues that according to him the priesthood

is the authority to act in the name of god such interpretation will be considered

as rational or logical because the reasoning is logically executed according to

the accepted way of thought in mormon doctrine the latter involves feelings

that may be conditioned by habits customs attitudes values personal

experience and all the cultural psychological and environmental factors that

one has experienced throughout his life this kind of interpretation involves

subjectivity because personal feelings condition it for instance a convert may

argue that the priesthood is just a mystical power given to men to control

supernatural forces of course this may be logical to the convert but this

interpretation will be considered as nonrational for native utah LDS discourse

communities elements of these two types of interpretation are involved in the

attempt to measure interpretation by converts about the mormon subculture

the rational and emotional dimensions will be measured by looking at

some key norms values and basic teachings that mormon missionaries have

taught to haitian converts determination will be made as to how converts

16

rationally and emotionally interpret the norms values and basic teachings they

have received

experience

experience is the act of living through an event or events or personal

involvement in events as they occur generally experience involves practicing

something

this study is concerned about a converts experience with a new culture

that involves potential changes in behavior lifestyle and values experience

means the act of putting these aspects of culture which the convert has

understood into practice

therefore experience will be measured by surveying participation of

converts in mormon church activities eg asking and giving blessings

performing baptism for the dead going on a mission attending the temple

paying tithing feeling the holy ghost marrying in the temple observing the

word of wisdom and the law of chastity

to assess how finely a respondent will understand the subtle distinction

between understanding interpretation and experience in this study we consider

these following criteria understanding is understood in the context of the

purpose or function a respondent associates with mormon cultural concept

interpretation is understood in the context of how a respondent defines mormon

cultural concept experience is understood in the context of participation in

mormon cultural rituals

17

cultures influence upon understanding interpretation and

experience

this section focuses on the literature review and theoretical discussions of

cultures influence on understanding interpretation and experience

swidler 1986 with her notion of culture and bourdieu 1977 1986 with

his concept of habitus and hannerzhanners 1969 have conceptualized culture as a

tool kit from which individuals draw to solve problems they encounter tools

are habits skills symbols and ways of seeing that are assembled over time

based on what one experience the definition of bourdieusBourdi notioneus of habitus

is a certain disposition to view the role and to act when confronted with a specific

situation as cited in munchmonch 1994 this is similar to that of jacobs and others

jacobs et al1991al who1991 explain that culture plays an important role in problem

solving kerckhoff 1984 and swartz 1977 1985 also explain that culture

plays a key role in problem solving duncan et al 1994

duncan and lamborghinisLambor 1994ghinis study shows that culture as a tool kit

and habitus as a frame of reference clarify the connection between rural peoples

experiences and their interpretations of their opportunities culture and habitus

in turn shape their notion of what is possible for them in the future duncan

and lamborghini 1994

from this brief literature review it seems that one can argue that the

beliefs about religious practices will shape a persons understanding

interpretation and the way of experiencing the new religion

18

assumptions

according to schure 1960 the ancient egyptian wise men believed that

individuals internalize a religious belief that is a religious group define truths

when they are capable of finding the religions principle in themselves

presumably this relates to how individuals understand interpret and experience

their religious beliefs in the antique initiatory trial a requisite to becoming a

priest in an egyptian temple the masters apparently did not help novices in

their learning they merely observed the novice attentively to see how he

understood interpreted and experienced the trial see schure 1960 the

purpose was to see to what extent the novice would develop a type of

adaptation based on 1 discarding past moral beliefs such as fear impatience

attachment to objects of the senses anger selfish interest and the like or 2

retaining some of their personal moral system or 3 mixing part of the past

moral beliefs with the new teachings to satisfy personal gratification see schureschune

1960

nevertheless in the case of conversion in mormonism there is a convert

support system that does more than observe this system involves

missionaries sunday schools home teachers visiting teaching etc who teach

and guide as well as convert also they elaborate and illuminate the converts

understandings

this study examines to what extent haitian converts to mormonism

discard their original cultural practices alter them or retain some element of

19

them as they make the transition into the new faith the type of adaptation a

convert makes in a new cultural belief or practice system depends on their type

of understanding kind of interpretation and degree of experience in the new

belief and practice system no single element of understanding interpretation

and experience alone influences or shapes a type of adaptation rather each

influences or is in turn influenced by the others and shapes a type of converts

adaptation in other words understanding interpretation and experience may

inspire converts to either discard original cultural practice develop a folk piety

system or retain original cultural practice

for instance two individuals may join the LDSLIDS church one may grasp a

central theme of the book of mormon which is that we must be free from pride

because it leads to selfishness and rejection of gods ways if he or she makes

a rational interpretation of the verse in the book of mormon it is expected that

the convert will make a rational interpretation that will be logically close to the

accepted normative view of the doctrine in the church greater awareness of the

motives of the book of mormon may be gained if the convert is totally engaged in

activities of the church and is doing the activities that are essential for gaining

such awareness

the other convert may have a direct understanding of the book of

mormon that is he or she just knows the book of mormon is important then

the convert may subjectively interpret the book of mormon that is he or she

may develop an emotional interpretation based on feeling or cultural elements

20

retaicretai

that he or she experienced before joining the church he or she may not be

totally engaged in the churchschurche activities

from learning the basic elements of mormon doctrine then getting

baptized and continuing to be involved in church activities converts will gain a

type of understanding build a kind of interpretation and gain personal

experience that might lead to discarding their own cultural traditions

the point here is that each of these converts will express a different type

of adaptation three types of adaptation are considered within the research

model 1 discardingdiscardina original cultural practices 2 developing folk pietyniety and 3

retaining original cultural practices

discarding occurs when a convert who experiences lifes trials or

encounters problems turns to new beliefs and practice system for help

example using a priesthood blessing or prayer and not the loas this is likely

to occur at times of problems of sickness major transitions in the life cycle ie

divorce death predictions of the future and problems of misfortune

folk piety or synthesis develops when converts in a situation of lifes

trial turn to both rastpast and new practices for help converts mix their past beliefs

and practices with those of the new faith in an attempt to resolve a trial of life

retaining occurs when converts in a situation of lifeilfe s trials turn to past

beliefs and practice systems in an attempt to resolve the lifes trials encountered

our assumption in examining whether haitian converts discard their

original cultural beliefs develop folk piety or retain elements of past traditions is

21

lifes

discardina

that a persons belief system functions as a tool kit from which individuals draw

to solve problems encountered in life swiller 1977 hannerzhannersHan 1969nerz for

instance people who believe that prayer is a powerful tool will use it when they

encounter problems such as sickness or major transition of the life cycle on the

other hand a person who believes in the power of psychology will go to see a

counselor if people believe both are efficacious they will pray and will see a

counselor I1 reasoned that voodoo cultural traditions shape haitiansHait

understanding

ians

interpretation and the way of experiencing reality therefore I1

looked at what role understanding interpretation of the new culture and

experience in mormon practices play when haitian converts discard their original

tradition develop folk piety or retain voodoo catholic elements these options

are illustrated below in the diagram

culture

research model

type of adaptation

understandingunderstandinf discarding

interpretation folk piety

xpenencingxperiencingexperiencing retaining

22

30

Understand inf

for example consider one element of cultural beliefs such as priesthood

blessings to make this model clearer mormon doctrine or culture encourages

members to seek priesthood blessings on special occasions such as when they

go for surgery get married or leave to go to school or perform military service

by contrast in such situations haitian popular beliefs encourage people to

consult a houngan or mambo to call the loas or lesser gods to ask them to

assist or protect the persons well being

converts may understand that priesthood blessings can comfort andor

counsel on special occasions because they have learned about them from the

missionaries or heard about them in sunday school many times then they may

argue that a priesthood blessing fulfills the same function as a loa however

they may explain that they believe a loas protection is more efficient than a

priesthood blessing presumably such converts would maintain a low degree of

active participation in asking for blessings on special occasions such a

combination of influences may shape the type of adaptation as retaining a

commitment to past practices

on the other hand converts may have an explanatory understanding of

priesthood blessings they may understand that the meaning of such blessings

is to enrich faith to the highest possible degree they may believe that god will

take care of everything in such cases converts may argue that because the

priesthood is a divine office restored through the miraculous intervention of

23

understaunderstay

peter james and john they believe that a priesthood blessing is more efficient

than any other power on special occasions

or converts may argue that both powers loa and priesthood are

important presumably such converts maintain a high degree of active

participation in asking blessings on special occasions such choices may shape

a type of adaptation discarding the original culture to accept the LDSLIDSliisllis practices

in this case the convert believes that priesthood is more efficient in the other

case he or she may develop folk piety and accept both practices

from the research model this study will investigate the following research

questions

research questions

1 to what extent do converts in a situation of lifes trials turn to past

practices

2 to what extent do converts in a situation of lifes trials turn to past and new

practices

3 to what extent do converts in a situation of lifes trial turn to new practices

4 to what extent does type of understanding influence adaptation type

5 to what extent does type of interpretation influence adaptation type

6 to what extent does degree of experience influence adaptation type

7 to what extent does the combination of the influences shape a type of

adaptation

24

understa

chapter111CHAPTER III111ililii

METHODS and procedures

the purpose of this study was to investigate how haitian converts during

their transition from past cultural practices to new cultural practices interpret

understand and experience their new practices in addition to what extent do

these variables understanding interpreting and experiencing influence their

adaptation type A qualitative research design was used this chapter

discusses the a case or rationale for design b definition of study population or

participants c sampling design d observational design including research

instruments design of the interview interview dates and protocol e criteria to

decide type of adaptation and f analysis of the data

RATIONALE FOR DESIGN

the qualitative strategy was selected to have greater detail and likelihood

of accuracy of information about each case or participant the researcher is

aware of the fact of being less able to make effective generalizations to a larger

population of cases because of the small number investigated

the methodology for the study involved collection of data through

participant observation and in depth interviews since this study is concerned

with the interpretations and understandings of the converts the subjective

approach see wuthnow 1987 played an important role in the analysis that is

to say this study placed great attention on the individuals mental and emotional

25

constructions in interpretation and empirical or explanatory construction in

understanding

definition of study populationsamplingPopulation designSampling

participants in this study were 12 haitian converts to the mormonism who

live in brooklyn new york categories represented active members converted

in haiti active members converted in united states an active members who

attends the temple and an active member who does not attend the temple the

mean age of participants was 34.6346 with a range of 21 to 63 the average age of

participants in the study when converted was 24.832483 with a range from 13 to 48

the average number of years church membership was 9.898 with a range of 1 to

15 years the sample was drawn purposefully this study used a non

randomized selection of participants participants had met the following criteria

a be haitian b be a member of the mormon church c be baptized for at

least one year and d live in new york the participants were recruited from

membership records of the midwood first branch in brooklyn the twelve

participants came from a pool of 133 haitian members snow ball sampling

was used the first 3 participants selected served as participants for a pilot

study

observational design

research instruments

A part of the literature review in chapter two showed that haitian popular

cultural practice and mormon cultural practices are quite different this part of

26

346

98

the methods chapter provides a context essential to developing and designing

questions of the interviews and observations

design of the interview

based on the contrast between the two belief systems and the conceptual

frame work outlined previously an interview guide was used for the in depth

semistructuredsemi interviewsstructured the interview was made up of three types of

questions

1 background information respondents were asked to provide

background information about their pre mormon beliefs how they were

converted where they were baptized into the church of jesus christ of latter

dayclay saints the length of time in the mormon church and the age at which they

joined the new faith

2 understanding interpretation of the practices and experience in the

new belief system respondents were asked to tell how they understood and

interpreted mormon rituals such as baptism priesthood temple marriage temple

endowment baptism for the dead the holy ghost patriarchal blessings the

word of wisdom the law of chastity family sacrament and tithing converts

understanding was measured by asking subjects to state the motives behind

mormon rituals interpretation was measured by asking subjects what mormon

rituals represented or meant for them then respondents were asked which of

these they had participated in as a measure of the extent of their experience

27

answers dealing with the concept of understanding vary along both an

empirical and explanatory continuum eg when respondents said they had no

ideas about the nature of some mormon rituals this demonstrated that they had

no empirical understanding about them for instance if a respondent said I1

understand that the patriarchal blessing can help to know that god has a special

purpose for me this explains that the respondent had a direct or empirical

understanding of the ordinance answers about the concept interpretation vary

along dimensionally rationalemotionalrational interpretationsemotional were coded rational or

objective when respondents interpreted mormon rituals somewhat as the official

doctrine defined them eg some respondents represented the temple as the

house of the lord this interpretation was categorized as rational or objective

because official doctrine defines it this way interpretations were coded

emotional or subjective when respondents interpreted mormon rituals as similar

to haitian rituals eg a respondent represented going to the temple as a

voodoo pilgrimage this was categorized as emotional or subjective

interpretation experience was varied along dimensional participatingparticipatingnot

participating in rituals or practices of the new faith

3 discarding original beliefs developing folk piety retaining voodoo

catholic elements six indicators were considered to measure whether or not

converts discarded original cultural beliefs developed folk piety or retained

original tradition elements the indicators identified by williams 1980 to

classify beliefs and practices of folk piety are foods drink was used in this

28

iemotionmotlonal

not

study problems of sickness major transition of life cycles eg divorce death

predictions of the future and problems of misfortune see the appendix for

questions

interviews were conducted at the homes of most of the respondents in

order to observe their surroundings in addition the researcher spent time with

the respondents participating with them in some activities such as parties and

eating dinner with them at their homes only two of the interviews of the twelve

were not conducted at homes of respondents in one the parents of the

respondent did not want to have anyone to come and talk about mormonism in

their house the other had a very busy schedule both were interviewed at the

church meeting house after sacrament meeting

interview dates and protocol7protocolprotocols

prior to the actual study a pilot study involving three converts was

conducted the primary importance of the pilot study was to refine the questions

of the interview guide the pilot study also allowed formulation of the best

strategy of observation it also allowed the researcher to become aware of some

of his personal biases and expectations for the interviews another purpose of

n order to establish evidences of the haitian communitys deep commitment to culturalbeliefs back home two kinds of information were obtained first information drew fromprevious studies that provided a picture of the cultural life within the community the othercame from open interviews conducted during the first contact with some haitian members of thecommunity in the summer 1995 the snowball or chain referral technique was used theinterviews were conducted in a way that allowed respondents to express their belief in the newlyadopted cultural environment the interviews were transcribed and direct quotes fromrespondents are used to illustrate points see results section

29

in

7

the pilot study was to determined whether or not participants understood the

subtle distinctions between understanding interpreting and experience which

the interviewer was trying to elicit from the interviews two of the participants

involved in the pilot study were among the twelve the researcher decided to

remove the first informant from the study because the interview with her was

unsuccessful

at the start of each interview the purpose and procedure of the study

were reviewed with each participant the issue of confidentiality was discussed

and an informed consent form was presented to each participant see appendix

for informed consent form preliminary questions were asked to determine a

participants age b participants marital status c participants age on joining

the mormon faith d length of time in the mormon church e where converted

upon completion of the preliminary questions interview guide questions

were asked using either the same order and delivery or different order and

delivery the circumstances guided the order though the order and delivery of

the questions remained unstructured more clarification andor exploration were

asked when the respondent was willing

data collection began at the end of june and ended in august of 1996

each interview was audiotapedaudio aftertaped obtaining permission from the

interviewees and subsequently transcribed and translated in english since all

the participants are haitian and their native languages are french and creole

most interviews were conducted in these languages A preliminary analysis of

30

the data from the pilot study was conducted and completed by mid july 1996

all interview and transcripts including the pilot study were held in the

researchers office and kept in strict confidence

criteria to decide type of adaptation

this study enables the examination of the relationship among converts

understandings interpretation of the values and norms of the mormonism and

the converts experience in the new faith and adaptation type three

fundamental types of adaptation are considered 1 accepting new and

discarding original practices 2 developing folk piety and 3 retaining past

practices elements

each convert was placed in one of the three types of adaptation to

place the subjects the operation proceeded as follows

understandingpriesthood blessing

alisallsails to heal

to ask

discardingacceptingDiscarding theaccepting new

folk piety

retainpastRetain practicespast

31

A lisilsBbllessllessbaless effective

than loas help

interpretationspriesthood blessing

a2meanalmean divine power

b2lessb21essbeless divine powerthan loa

experiencespriesthood blessing

a3asking forB b3prefer3prefer not

e lp

i

aless

I1

consider the example of the priesthood blessing and this model above

more specifically when asked what is the purpose behind the priesthood

blessing suppose the converts answer was the purpose behind the

priesthood blessing is to heal when asked how do you interpret the

priesthood blessing suppose the converts answer was the priesthood is a

divine power when asked which one of these two powers the priesthood or

the loastoasioas are you more likely to turn when encountered problems such as

sickness or misfortune suppose the converts answer was I1 turn to the

priesthood the converts answer would be categorized as someone who

discarded original cultural practices on this item on the other hand consider

the same set of questions when a converts answer was 1 I1 think the

priesthood blessing fulfills the same function as the power of the loas that is to

say both can heal the sick but the lao is more powerful 2 for me the

priesthood is not a power at all that could help me solve my problems 3 I1

would rather turn to loa such a convert would be categorized as someone who

retained original cultural practices next suppose a converts answer for these

questions was 1 the priesthood is to heal the sick 2 for me the

priesthood is a divine power as well as the loas 3 I1 turn to loa such a

convert would be categorized as someone who develops folk dietvpietynietydieta

each of these three categories of adaptation type is not the result of a

single influence but an accumulation of influences the analysis of these

accounts was followed by classification into an accumulative retained past

32

disca

1

1

1

practices scores accumulative developed folk piety scores and accumulative

discarded past practices scores

data analysis

although this study is qualitative in design the researcher used the

traditional method of imposing existing theories based on a priori research

questions when using a qualitative design the researcher typically does not

work with a priori theory or variables rather these are expected to emerge from

the inquiry lincoln & guba 1985

the model proposed provided general ideas about what patterns might

emerge from the data analysis of the data was designed to identify whether or

not there is empirical support for the influences proposed in the model

the researcher analyzed the content of the verbatim transcripts by

reading them and listening to audiotapedaudio interviewstaped for the purpose of the

study the researcher adapted the guidelines of strauss and corbin 1993

concerning how to do data analysis from a grounded theory perspective the

researcher carried out open and axial coding while analyzing the data strauss

and corbin 1993 open coding is the process of breaking down examining

comparing conceptualizing and categorizing data open coding is the naming

and categorizing of phenomena through close examination of data pp 616261

open

62

coding fractures the data and allows one to identify some categories their

properties and dimensional locations axial coding puts those data back

together in new ways by making connections between a category and its

33

ap

rational

interpretation explanatory understanding empirical understanding high or

low degree of active participation for experiences discarding original culture

devolving folk piety retain past practice as needed further the researcher

had used the categories to identify a main story line that presents the core

category or the central phenomenon around which all the other categories are

integrated for instance some categories were related on the one hand to

rational interpretation and on the other hand to emotional interpretation then a

analysisreanalysisre of each original category took place to decide which dimensions of

each category could be included under which aspects of main themes

test for validity and reliability

the researcher employed several techniques to establish validity and

reliability member checking peer debriefing thick description and an inquiry

audit

member checking or source checking contributes to establish credibility

member checking was performed once during the data analysis to verify

categories in this case at the conclusion of the data analysis each member

was asked to check categories interpretations and conclusions to verify

accuracy gluch 1993

34

subsubcategoriescategories p 97 the data analysis commenced with open coding through

an intense line by line delineation of each topic covered in each interview and

observation during the data collection next these topics were organized into as

many common categories such as emotional interpretation

the researcher tried to use someone as peer debriefed while the

interview and the analysis were in progress the role of peer debriefed includes

exploring the researchers bias clarifying the researchers interpretations and

playing the role of devils advocate hanson & newburg 1992 the person did

not perform well this role due to his lack of knowledge of research

the technique of thick description or detailed account of the data

collection data analysis procedures and results were used to aid in

transferability hanson & newburg transferability means providing sufficient

information about the context and conditions of the study to allow readers to

decide the relevance of the information regarding the situation lincoln & guba

1985 thick description was accomplished in this study to provide a detailed

account of the data collection data analysis procedures and results

the technique of inquiry audits which refers metaphorically to a fiscal

audit gave credibility to the study according to lincoln and guba 1985 the

task of an inquiry auditor is twofold 1 it allows the auditor to attest to the

dependability of the inquiry by examining the process of the inquiry and

determining its acceptability and 2 it allows the auditor to attest that the

product meaning of the data findings interpretations and recommendations

were supported by the data and were internally coherent for this purpose the

researcher prepared and maintained an audit trail according to lincoln and

guba 1985 the audit trail must consist of six categories 1 raw data 2 data

reduction and analysis products 3 data reconstruction and synthesis products

35

4 process notes 5 materials relating to intentions and dispositions and 6

instrument development information

the inquiry audit was performed by dr carol ward a faculty member in

the department of sociology BYU who teaches ethnographic techniques she

has extensive qualitative research experience

36

CHAPTERCHAPTERIV IV

findings

the findings are presented in two main sections the first is a brief

descriptive report of the demographic characteristics and the background factors

age of respondents marital status pre mormon beliefs how converted where

converted length of time in the new faith age converted and the independent

and the dependent variables the second section focuses on the data

concerning the research questions posed at the end of chapter two

however before proceeding with the material outlined above evidences

of the haitian communitys deep commitment to cultural beliefs back home merit

mention haitiansHait commitmentians to culture back home appears in the remarks of

these respondents one respondent has received a bachelors degree in civil

engineering married he is more than 43 years of age his religious affiliation is

catholic and he is also a freemason this respondent physically separated

from his wife explained

here in brooklyn haitiansHait useians the same strategy as back home theyare members of a church and rely on voodoo to solve their problems my

wife comes from a strong catholic family however she and her familyare using voodoo to try to bring me back

several other respondents about fourteen who are catholic and also members

of freemasonry range in age from 24 to 50 years of age interviewed in a

group they confirmed the fact that like back home haitiansHait hereians in new york

37

use voodoo for the prosperity of their business to bring back their spouse when

divorced or separated

the youngest of the respondents in the group 24 years of age explained

why he became a freemason in new york

was not interested in freemasonry in haiti because I1 knew I1 wouldimmigrate to united states in an environment free from voodoohowever to my great surprise when I1 got there I1 found it was the same in

this community

A baptist respondent converted from catholicism married having

children a high school diploma more than 35 years of age explained

I1 did not believe that haitiansHait inians new york practiced voodoo till asaturday about 100 am from my window I1 saw some people doingvoodoo ceremonies at the street comercornerconnerconnen by my house

another woman about 40 years old age an adventist convert was

catholic is married and has received no high school diploma she explained

one of my best friends had her mother in law persecuting her withvoodoo she is an adventist like me however to save her life she hadto go see a voodoo priest here

this interview shows that the haitian community in new york is still

committed to cultural traditions back home

demographic characteristics and background factors

however before proceeding with the demographic characteristics and

background factors the character of haitian duplicity about voodoo merit

mention again this is to clarify why table one shows that none of the

participants had been voodooist As discussed previously most haitiansHait

38

ians

especially those who are members of the elite have a character of duplicity

about voodoo this means that hardly any haitiansHait willians overtly admit they are

associated with voodoo see footnote p 8 one of the reasons that encourages

most haitiansHait toians have a character of duplicity about voodoo is that voodoo is

not officially recognized and is denigrated by members of the elite who adhere to

western modes of life and thought as criteria of high social rank

five out of the 12 informants were single and one has a son seven

were married four were divorced of the three that were not divorced two were

married in the temple none of those who were divorced married in the temple

none of the participants declared that he or she was a voodooist before joining

the mormon church of the 12 participants interviewed 9 declared that they had

been catholic one declared he was a member of the orthodox church two

were adventist see table 1

39

table 1

agemaritalAge statusbeliefsStatusMarital beforeBeliefs

sex age marital status beliefs beforecases

1

2

3

4

5

6

7

8

9

10

11

12

M

X

X

X

X

X

X

F

X

X

X

X

X

X

183018

X

30

X

X

X

X

X

31

X

X

X

X

X

X

single

X

X

X

X

X

married

X

X

X

divorced

X

X

X

remar

X

catholic

X

X

X

X

X

X

X

X

X

adv

X

X

orthodox

X

remarremarriedRemaradvadventistAdv

remarried

40

Adventist

I1 did some vagabondage

I1 participated in worldly things but not big worldly things

I1 I1

I1

I1 I1

I1

I1

I1

although all 12 participants declared that they had nothing to do with

voodoo before they joined the mormon church when I1 later gained their trust

and asked them this question can you tell me about your experience before

joining the mormon church the answers were as follows

case 2

before was not so good went to dance ofloas after women

case 3

beforefone youknow in haiti there is a tradition to go to gede party to go toderistilperistiloeristilperlperipenl ffstifstil did go for the food and after women I1 did not go with any

other intention or believe in loa I1 went for fun

later case 3 also said that his grandmother used to make food for the loas

and the dead

this strategic question above did not work as well for the other

informants nevertheless when I1 asked some of the informants suppose one

of your close family gets sick or is experiencing misfortune and someone tells

you that a person is behind these what will you do only case 5 said

I1 never think about that I1 do not believe in such things if someone doesthat person is unfaithful do not have to think about that

most informants before answering this question above admit that this is

possible for instance case 12 a well educated person said

41

1

before

I1 read what themissionaries asked me to read in the book of mormon then I1 got baptized

in summary none of them joined mormon church because of personal

and situational factors such as illness erosion of morals or natural disasters

42

believe this is possible I1 do not know if it is because of mybackground where I1 have been raised amazingly the environmentinfluences my belief

more interestingly case 1

my family lights candles for the dead pours coffee on the ground for thedead makes food for the loas the dead my mother loves voodoo

in summary the point is that although the informants in this study might

not have been voodooists before joining the LDSLIDS church voodoo has obviously

touched every one of them

regarding how converts join the church only 1 of the 12 participants

invited the missionaries to teach him that participant explained

think god inspired me on day on my way back home I1 remembered I1

saw two missionaries laying on the floor near of my house the picture ofjesus christ invited them to come in after the six discussions I1

decided to get baptized

of the 12 participants only 1 case 7 said that her family encouraged her

to join the mormon church she explained

two of my sons who joined the church before did encourage me to getbaptizedall the other participants explained that the missionaries and the holy

ghost encouraged them to join the mormon church for instance case 1

after I1 met the missionaries I1 felt the holy ghost in me

the analysis in table 2 shows that 8 out the 12 participants converted in

haiti 4 converted in brooklyn of the 8 converted in haiti 4 were females of

the 4 converted in brooklyn 2 were males

regarding the length of time in the mormon church the analysis shows

that the average number of years converted is 9.898 with a range of 1 to 15 and a

standard deviation of 3.737

this analysis shows that the average age when participants in this study

were converted is 24.832483 with a range of 13 to 48 and a standard deviation of 7.979

43

98

37

79

table 2place joinslengthJoins ofLength timeageTime convertedAge

where converted length of time age convertedcases

1

2

3

4

5

6

7

8

9

10

11

12

haiti

X

X

X

X

X

X

X

X

US

X

X

X

X

151

X

5

X

X

6106

X

10

X

X

111511

X

15

X

X

X

X

X

102010

X

20

X

X

X

213021

X

30

X

X

X

X

X

314031

X

40 41

X

44

independent variables

understanding interpretation and experience

from the conceptual framework outlined in chapter two the analysis

generated dimensions for each independent variable respondents

understanding was categorized along dimensional continua both empirical and

explanatory respondents interpretation varied along dimensional continua

rationalemotionalrationrational respondentsa experienceiemotiotemotioIem variednaotiootlo along1 dimensional continua

participatingparticipatingnot participating

understandingUnderstand sixlnainainq of the respondents expressed explanatory

understanding for all rituals and norms of mormonism selected for this study

cases 1 3 4 5 7 and 8 the other six did not express explanatory

understanding of some mormon rituals case 12 voluntarily did not express any

understanding for these rituals temple baptism for the dead patriarchal

blessing and celestial marriage cases who did not express understanding

about some of these above and others did not express a direct or empirical

understanding of these rituals for instance most of them said they had never

heard about patriarchal blessings in haiti

baptism respondents understanding of baptism can be found in the following

quotations the purpose of baptism is to change peoples live case 12

baptism can lead us to the road of salvation case 5 several other

participants stated they understood that baptism can help them to get closer to

god

45

emotional

not

lem

priesthood most respondents reported that they understood that the function of

the priesthood is to heal the sick and bless others for example case 12 stated

that it is a power for healing helping others case 2 the priesthood can help

the sick bless others case 7 the priesthood can only do a good thing such

as healing comforting members case 8 gave an in depth understanding

about the priesthood without the priesthood family cannot be sealed that is to

say marry for eternity ordinances cannot be done and with the power of the

priesthood we can heal the sick bless others

temple except cases 6 9 and 12 who did not express their understanding of

the temple over all the other respondents understood that the function of the

temple is to help members experience blessings such as marriage for eternity

to become closer to heavenly father to help them become more spiritual

baptism for the dead most respondents reported that they understood that the

function of baptism for the dead is to give the dead who did not have the

opportunity to get baptized in the true church a chance to accept the gospel in

the spirit world in other words to redeem the dead for instance case 4 said

it gives the dead a chance to accept the gospel to go to celestial kingdom

case 9 it gives the dead an opportunity to accept the gospel cases 6 and 12

did not express their understanding about baptism for the dead case 6 I11 do

not understand this ordinance case 12 at first said I1 am not going to answer

this question then added I1 believe that salvation and exaltation are personal

effort

46

holy ghost all respondents reported that they understand that the function of

the holy ghost is to guide protect comfort them and help them in all areas of

their lives for instance case 12 said the holy ghost is to guide us in what

we should do or should no do case 5 the holy ghost is to give us light when

we do not know what to do case 8 the holy ghost can help us understand

whether or nor what we do is good or bad case 4 it is there to protect and

guide us case 9 it can help us

patriarchal blessing most respondents reported that they understood that the

function of patriarchal blessing is to inform them about their future for instance

case 3 it tells me about my future what good things will happen to me if I1

observe gods commandments case 1 it gives member information about

their future in a spiritual way others understood that the patriarchal blessing is

to guide them in their mission in this life for instance case 8 it is to help us

understand our mission on earth that god is expecting from us case 4 it is to

help us to plan our life wisely case 5 it is a guide that can help us succeed

cases 2 610 and 11 did not express an understanding of patriarchal blessing

they said they had no idea of what it is because no one never gave them any

information about it

celestial marriage most respondents reported they understood that the

function of celestial marriage is to be together forever for instance case 5 said

celestial marriage seals us for eternity case 1 it will help couples to live

together as family after they die case 2 it gives us the opportunity to be

47

reunited with our family after we have died others understood that the function

of celestial marriage is for exaltation for instance case 7 the purpose of

celestial marriage is to help us to be exalted case 6 the aim of celestial

marriage is to draw us closer to god only case 12 did not express how she

understood celestial marriage

family most respondents reported that they understood that the function of

family is to bring joy for instance case 1 family can help us experience joy

case 4 the purpose of family is certainly to bring happiness and joy case 10

family is to bring joy case 2 the aim of family is to help us enjoy the gospel

our children and share our love case 12 the aim of family is to teach us

love others reported that they understood that the aim of family is to help us

become exalted make spiritual progress for instance case 5 when we have

a faithful family it will help us to go to the celestial kingdom case 11 the aim

of family is to help us grow spiritually case 8 the purpose of family is to help

us progress

word of wisdom all respondents reported that they understood that the

purpose of the word of wisdom is to bring temporal and spiritual blessings for

instance case 4 the word of wisdom brings good health case 5 the word

of wisdom teaches us how to protect our body how to keep the temple of god

spiritually alive case 6 it teaches us to stay away from problems when

observed will have great blessings case 8 the word of wisdom is to help us

to keep our body healthy because our body is the temple of god

48

law of chastity most respondents reported that they understood that the

purpose of the law of chastity is to help us control ourselves case 8 the aim

of this law is to help us to avoid adultery case 9 the aim of this law is to

regulate us case 5 the purpose of the law of chastity is to help us control

ourselves case 12 this law teaches us to not mistreat our body which is the

temple of god others respondents understood that this law could help them

receive great blessings for instance case 4 observing this law will help me

get married in the temple case 11 the purpose of this law is to help us to

progress case 1 when this law is observed we can grow spiritually only

case 6 and 7 did not express their understanding case 7 I1 am an old person

this law does not concern me case 6 said nothing

tithing most respondents reported that they understood that paying their tithing

can bring blessings such as financial success for instance case 1 when

someone pays their tithing god will bless him we can have financial success

case 11 when observed god blesses me I1 have financial success case 5

when I1 pay my tithing I1 receive great blessings in return cases 6 and 2

when we pay our tithing we can have more money case 12 and 10 when

observed can bring blessings not necessary financial success only case 8 said

he understood that tithing is to test our faith

sacrament most respondents reported that they understood that the

sacrament helps them remind the covenants they have made with god for

instance case 1 the sacrament makes me think of my covenant of baptism

49

1

case 11 the sacrament helps us remember the covenant we made with god

case 9 the sacrament helps us remember the covenant we made with the

lord others reported that they understood that the sacrament helps them

remember christs sacrifice cases 2 and 7

interpretation the initial analysis suggested that 11 of the 12 participants

expressed rational interpretation of the all the mormon rituals only one

participant expressed emotional interpretation case 1 of the 11 participants

who expressed rational interpretation half the cases did not interpret some

ordinances and norms of mormonscormonsMor systemmons belief selected in this study cases 2

6 7 10 11 and 12 for instance case 12 did not voluntarily interpret baptism

for the dead or the patriarchal blessing despite an effort to get an interpretation

from her about these she said I1 am not going to interpret these case 7 the

oldest respondent did not interpret law of chastity because she was too old to be

concerned with this law cases 2 6 10 and 11 did not give any interpretation

of the patriarchal blessing because they did not have any empirical

understanding about it note that these cases joined the mormon church in

haiti they explained that they had never heard about a patriarch in haiti case

6 also did not interpret law of chastity and she refused to say why all 11 cases

expressed rational interpretation of all ordinances norms and values of mormon

selected in this study most of them interpreted baptism as one of the steps in

the spiritual journey for example cases 2 7 8 and 12 said it is the first step

others interpreted baptism as a covenant for instance cases 3 5 and 6 said

50

gioglo

it is a covenant others interpreted baptism as a change in their life for

instance cases 4 10 and 11 baptism means born again

priesthood most of the 11 cases interpreted priesthood as power from god

for instance cases 2 4 5 6 7 8 9 10 11 and 12 it is a power of god of

the 11 only case 2 said it is a protection

temple all 11 cases said that the temple is the house of the lord a sacred

place for instance case 7 it is the house of the lord it is a very sacred

place

baptism for the dead of the 11 cases who did express rational interpretation

only 2 cases did not interpret baptism for the dead cases 6 and 12 all 9 cases

who did interpret baptism for the dead said it was an opportunity for the dead to

receive the gospel in the spirit world for instance case 11 said it is an act of

charity baptism for the dead is an opportunity for the dead who did not get

baptized in the true church to receive the gospel in the spirit world

holy ghost for all 11 cases the holy ghost represented a guide a comforter

or a protector for instance case 5 the holy ghost is a guide a protector

case 11 it is a strong voice telling you what to do and not to do in a situation

case 2 it is a companion that comforts us

patriarchal blessing of the 11 cases who did express only rational

interpretation 5 cases did not express interpretation of patriarchal blessing

cases 2 610 11 and 12 the patriarchal blessing for the others 6 cases was a

special blessing that tells us about our mission in this life what we might

51

6 10

experience in this mortal life for instance case 4 it is a blessing that let you

know the things you might experience in life case 8 it a blessing that tells you

what might be fulfill in your life if you are faithful

celestial marriage of the 11 cases who expressed only rational interpretation

only 1 case did not interpret temple marriage case 12 most of them

interpreted marriage as a sacred bond for instance cases 2 5 8 9 10 and 11

said it is a sacred bond others interpreted marriage as a sealing for time and

eternity for instance cases 2 4 6 and 7 said temple marriage is eternal it

means sealing for time and eternity case 12 did not interpret temple marriage

family for all the 11 cases family is something holy for instance case 8 said

family is the essential institution in earth case 11 family is something

special

word of wisdom for all the 11 cases the word of wisdom is good principle

for instance case 12 it is a great and good law

law of chastity of the 11 cases who did express only rational interpretation

only 2 cases did not interpret the law of chastity cases 6 and 7 all the 9 cases

interpreted the law of chastity also as good regulation for instance case 9 it is

a good law

tithing all cases interpreted tithing as a good law for instance case 12 it is

a good law that teaches us how to share

sacrament for most cases the sacrament is renewal of the commitment made

in the waters of baptism for instance case 2 it is a renewal of our covenant in

52

the water case 8 sacrament is a way to renew the covenant we have made in

the waters of baptism other interpreted the sacrament as a merely a sacred

ordinance for instance cases 3 7 and 8 said it is a sacred ordinance

case 1 is the only one who expressed rational and emotional

interpretation this informant expressed five emotional interpretations this

means that case 1 interpreted some mormon ordinances in terms of original

cultural frame reference in other words case 1 gave to ordinances such as the

temple baptism for the dead patriarchal blessing temple marriage and

sacrament meaning that reflect cultural established interpretation of past

experiences the six other rituals were interpreted in a rational way by case 1

that is to say somewhat the way the official doctrine defined them this means

that case 1 interpreted baptism priesthood holy ghost family word of wisdom

the law of chastity and tithing in terms of mormon doctrine frame of reference

for instance baptism was interpreted as representing a commitment to jesus

christ a gate one needs to past to gain spirituality priesthood was interpreted

as a spiritual power a power of god the holy ghost was interpreted as

representing a guide for us family was interpreted as a holy thing word of

wisdom and the law of chastity were interpreted as good principles

and tithing is interpreted as representing a good law while the temple is

interpreted as a place representing a sacred place but an act of pilgrimage

referring to voodoo pilgrimage baptism for the dead is interpreted as a mystical

practice like the voodoo practice of taking the dead out of water the

53

11

patriarchal blessing is interpreted as representing a psychic reading similar to

that of a priest or priestess voodoo reading temple marriage is interpreted as

a mystical marriage like the managemariage mysteremyst6remystery or marriage with loas in voodoo

practices case 1 added both are eternal the sacrament is interpreted as a

sacred ceremony like the voodoo ceremony in which voodooist scarify animals

such as chicken and prepare a meal with the meat for participants case 1

explained the only differences between the two are those who perform the

voodoo ceremony do not have authority or the priesthood

the data show that out of the 12 cases only case 1 expressed emotional

interpretation that is to say interpreted some mormon rituals through haitian

cultural established meaning the other cases expressed rational interpretation

that is to say mormon rituals through mormon established meaning

54

11

priesthfriesth priesthood

experience all cases did not participate in all mormon ordinances as the table below showstable 3

experience

wwisd

lchastuchastlchase

bap

friesthpriesth

temple

bdeadadead

tmaramar

pblesspoless

mission

tithing

sacr

case 1

part

part

1994

part

no

no

no

part

no

no

part

case 2

part

part

1984

part

part

part

no

no

no

part

part

case 3

part

part

1986

part

part

no

part

part

no

part

part

case 4

part

part

1991

part

no

no

no

no

no

part

part

case 5

partpant

part

1982

part

part

no

part

part

part

part

part

case 6

pardpartpadd

1991

no

no

no

no

no

no

part

part

case 7

part

1981

part

part

part

no

part

no

part

part

case 8

part

part

1984

part

part

no

no

no

no

part

part

case 9

part

part

1995

part

no

part

no

part

no

part

part

case 10

part

part

1990

part

part

no

no

no

no

part

part

case 11

part

part

1981

part

no

no

no

no

no

part

part

case 12

part

part

1982

no

part

no

no

part

no

part

part

key partparticipatePart inparticipate mormon ordinances

nonotconot participate in mormon ordinances

wwisdword of wisdom lchastlaw of chastity bapbaptismBap priesthpriesthoodbaptism bdeadbaptism for the dead tmartemple

marriage pblesspatriarchal blessing sacr sacrament

55

angiongiI1nalnai

the analysis shows that not all 12 cases have full participation in mormon

rituals nevertheless some cases have a higher degree of participation than

others

dependent variables

discarding original cultural practices developing folk pietypieeplee

retainingreta elements of past practices

on the basis of the theoretical framework outlined in chapter two three

major dependent variables were considered discarding original cultural

practices developing folk piety retaining elements of past practices six

indicators were measured whether or not converts discarded original cultural

beliefs altered them developed folk piety or retained original tradition elements

drink problems of sickness major transition of life cycles eg divorce death

prediction of the future and problems of misfortune

discarding

of the 12 cases 11 discarded their original cultural traditions only case 1

did not descriptions of their behaviors regarding the six indicators described

previously can be found in the following tables

56

disca

I1 I1

chart I11behaviors toward past traditions

discarding case 2 case 3 case 4 case 5 case 6 case 7 case 8 case 9 case 10 case 11 case 12

in haitianculturewhensomeonecatches acoldit isencouragedto drink rumor other alcoholwhensomethingunexpectedhappenssuch as amisfortuneit is encouragedto drink coffeewhat do youdo now whenexperiencingsuchsituations

I1 taketabletsand pray

use take usemedicine tablets medicine

and pray and pray

take usetablets medicineand pray and ask

blessing

usemedicineand askblessing

usetabletsand askblessing

takemedicineand pray

takemedicineand pray

taketabletsand pray

57

I1 I1

I1

chart 2behaviors toward past traditions

discarding case 2 case 3 case 4 case 5 case 6 case 7 case 8 case 9 case 10 case 11 case 12

in haitianculturewhensomeone getssick anddoesnot knowfor sure wherethe sicknesscomes from heor she will gosee a priest orpriestess voodoovoodogoodowhat do you donow in such asituationsituation9situations

do

9

you thinkdead familycan helpsomeone

who makesfoodslights candle

or pours coffeeon the floorfor himhim9hima anddo you thinkthese can helpthe deaddead9deada

I1 prayandseeauthorityforblessing

I1 dontbelievein these

onlybaptismcan helpthe dead

I1 knowwhere I1 amsuchsicknesscannothappentomebecauseI1 have the pray askpriesthood

I1 dont thinkdead canhelp uswe helpthem whenbaptizedfor them

ask forpriesthoodblessingand pray

down and

god for help

I1 dontbelievein these

now I1

dontbelieveinunnaturalsickness

I1 dontbelievein these

unnaturalsicknessis realif thathappensto me

will

kneel

I1 dontbelievein these

I1 will not gosee a

in these

if thathappens

priestvoodoo

I1

will

pray

I1 dontbelieve

I1 thinkonecould

onlybethe

preyof badinfluenceif beingunfaithful

I1 wouldask forblessing

I1 dontbelievein these

I1 will

listen tothe holy

ghost andpray

I1 dontbelievein these

I1 havegod inmy lifeI1 will pray

I1 dontbelievein these

I1 will letthe will

of godbe done

pray

I1 dontbelievein these

I1 will prayI1 will notnot seea houngan

I1 dontbelievein these

58

notknow

0

I1 I1

I1

I1

chart 2 CONTINUEDwhat do you pray read I1 pray I1 pray I1 pray ask for I1 pray read I1 pray I1 pray I1 praydo when you ask for my blessing myfeel your life is blessing patriarchal patriarchalgoing nowherenowhere9nowheres blessing9 blessing

chart 3

discarding case 2 case 3behaviors toward past traditions

case 4 case 5 case 6 case 7 case 8 case 9 case 10 case 11 case 12

what do you dwhen feelingyou aregoing toto exper-iencedivorce orseparationin arelationshiprelationship9relationships

3

9

I1 amsinglebut insuchcases

will

pray

whenexperiencingdifficultiesin mymarriageI1 use thepriesthood

I1 amsinglebut insuch asituation

I1 will

pray

prayeris thekeyin suchsituations

I1 am a I1 prdivorcedI1 did praywhen I1

learnedabout thethedivorce

ay3y I1 am divorcedsingle andbut in remarriedsuch I1 praysituationsI1 will praysee mybishop

I1 am adivorcedwe

shouldpray

I1 am adivorcedI1 did pray alot beforemakingthatdecision

I1 amsinglein such asituation

I1 will letthe will

of godbe done

what do youwhen youexperiencemisfortunemisfortune9misfortuned

blessings9

prayandaskfor

read mypatriarchalblessing

pray prayer ask godand faith toare the comfortkey me

ask see the I1 pray I1 praypriesthood bishopbenediction ask forand pray blessing

I1 praya lot

readspiritualbookpatriarchalblessing

59

do pray

I1

chart 4

behaviors toward past traditions

folk piety case 1

in haitian culture when someone catches a cold it

is encouraged to drink rum or other alcohol whensomething unexpected does happen such as amisfortune it is encouraged to drink coffee whatdo you do now in such situationssituations9

in haitian culture when someone gets sickand does not know for sure what is the causein such situations it encouraged to go see a priestor priestess voodoo what do you do now in suchsituationsituation7situations

do

7

you think dead family can help someone whomakes food lights candle or pours coffee on theground for themthem7thema and do you think thesepractices can help the deaddead7deada

what do you do when you feel your life is goingnowherenowhere9nowheres

what

9

do you do when you feel you are going toexperience divorce or separation from a lovedoneaone7

what do you do when you experiencemisfortunemisfortune7misfortuned

my

7

mother always uses rum or other alcohol to healme there are many habits you cannot giveup like that especially when they are a strong partof your ways of living I1 will pray ask for blessing

I1 will let god decide but if my mother wants to seea priest voodoo I1 will not stop her

I1 think we can receive help from the dead I1 havepersonal experience I1 think baptism for the deadis a very good thing

one day after being a mormon I1 feel that I1 didconsult a psychic equate to a priest voodooI1 pray ask for blessing

I1 believe that houngan or mambo has thepower to make unnatural things happenI1 have an example despite my mother and myfather are separated they still love each otherbecause of voodoo spells I1 will ask for theblessing

I1 will ask for priesthood blessing and pray

independent and dependent variables under controlled conditions

this section focuses on the research questions posed at the end of chapter

two this section is divided into four central parts section one deals with how

haitian converts discard their original cultural traditions to adopt the mormon

belief system section two examines what roles understanding values and

norms of the new faith interpretation of the new culture and experiences in the

new culture play in the transition process section three is concerned with

60

E

one

9

whether it makes a difference if converts join the mormon church in haiti or

united states finally section four is concerned with what kind of varieties of

folk piety that haitian converts develop in the mormon church in other words

whether in situation of a lifes trial converts seek the advice of both practices

how discarded

of the 12 cases only case 1 did not discard her original tradition all the

other case discarded their original traditions these cases describe their original

traditions as not spiritual practices the 11 cases who did discard their past

cultural traditions said essentially that voodoo practices are destructive and they

are satanic practices those who still practice voodoo or believe in it are

ignorant case 1 who did not discard said those who practice voodoo do

their things how they feel to do it

roles of understanding interpretation and experience in adaptation

types discarded developing folk piety

table 4 contains the results cases 1 through 12 represent the twelve

respondents the letters represent features of behaviors and dimensions of

interpretation understanding and experience see keys on page 61

61

I1 I1

crespondentcorespondent retained some elements of past cultural practices

key 2 each letter represents a dimension of interpretation understanding and experiencealconvertal expressedconvert explanatory understandinga2converts did not express explanatory understanding for some mormon ritualsblconvertbl expressedconvert rational interpretationb2convert expressed emotional interpretationb3convert expressed both rational and emotional interpretationclconvertcl participatedconvert in all ritualsc2convert participated in no ritualsc3convert participated in some rituals

62

TABLE 4

caselcase case 2 case 3 case 4 case 5 case 6 case 7 case 8 case 9 case 10 case 11 case 12

b a a a a a a a a a a a

al a2aa al al al a2aa al al a2aa a2aa a2aa a2aa

bab3W bl bl bl bl blb1ba bl bl bl blbi blbi bl

0 0 0 cac30 cac30 0 0 0 0 0 0 0

key 1 each letter represents a behavior in solving problems in the context of the six indicatorsarespondent discarded past cultural practicesbrespondent developed folk pietbeliefpietybeliefpietpietyplet thisbelief means that respondent seeks the advice of both practices to solve problems

1

in

a I1

b I1

c I1

bellef

to decide whether understanding interpretation and experience

influence type of adaptation discarded original cultural beliefs developing folk

piety or retaining original cultural beliefs the method of difference was used

see neuman 1991 ppap 421423421 attention423 focused on similarities and

differences among the cases the investigator looked for features in which a set

of cases were similar about an outcome and causal features and another set in

which the cases differed on outcomes and causal features

this table suggests that both the expression of rational interpretations for

some practices and emotional for other practices seem to be a key influential

feature in that it is a crucial difference between the set of cases 212 and

case 1 this means that the expression of rational interpretation regarding

mormon practices may be an influencing factor for discarding popular original

traditions and the expression of both rational and emotional interpretations

about mormon practices may be an influencing factor for developing folk piety

note that case 1 sought advice of both cultural traditions to solve problems ie

developing folk piety despite participating in some mormon rituals as in the

others cases therefore the initial analysis suggested that some features such

as not totally participating in mormon rituals and expression of explanatory

understanding are not critical to discarding original cultural traditions

this table also shows that cases 3 4 5 7 and 8 expressed explanatory

understanding for all items in this study cases 2 6 9 10 11 and 12 did not

express understanding for all items note that it is not a matter of length of time

63

2 12

because case 12 has fourteen years in the mormon church case 11 and 6 both

have fifteen years and case 2 has nine years they did not express

understanding for all items so the length of time does not seem to produce this

difference what can be said about length of time in the mormon church in the

case of case 1 who developing folk piety and expressing both rational and

emotional interpretation yet case 1 has only two years in the mormon church

and case 9 has only one year in the mormon church case 9 did not develop

folk piety and express both rational and emotional interpretation so here again

the length of time does not seem to produce this difference

what can be said about the role of the combination of type of

understanding type of interpretation and degree of experience in discarding

original cultural practices or developing folk piety the patterns of outcome bl

respondent expressed rational interpretations and c3ca respondent participated

in some rituals as shown in table 4 for cases 2122 suggest12 that such

combination is a crucial factor in shaping the discarding of original cultural

traditions because of its regularity across cases 2122 on12 the other hand al

explanatory understanding and a2aa respondent did not show empirical

understanding for some rituals are not crucial critical factors because they are

not regular across these cases these patterns a2 bl c3ca converts did not

express explanatory understanding of some mormon rituals converts expressed

both rational and emotional interpretation converts participated and ala1 bl c3ca

converts expressed explanatory understanding converts expressed rational

64

aa

aa

interpretation converts participated in some mormon rituals indicate that al

explanatory understanding and a2aa did not express explanatory understanding

did not influence discarding old traditions because al and a2aa are the only

features that differ across cases it is not certain that the pattern that case 1

indicates ie al explanatory understanding b3ba expressed both rational and

emotional interpretation and c3ca participated in some rituals is critical in

developing folk piety practices because there are not any additional similar

cases more cases of this type are needed to confirm whether or not this pattern

is critical in developing folk piety beliefs so until these patterns are examined in

a larger sample the full complexity of influence cannot be portrayed

differences that occur when converts join the new faith in haiti or

united states

of the 12 cases 8 joined the mormon church in haiti only 4 of them

joined the mormon church in the united states those who joined in haiti are

cases 2 5 6 7 8 10 11 and 12 those who joined the mormon church in the

united states are cases 134 and 9 it appears that where the convert joins

the mormon church is not an influential factor among the cases that discarded

their original cultural traditions I1 found that some were converted in haiti and

some were converted in united states only case 1 developed folk piety this

case joined the mormon church in the united states the data are too limited to

tell whether joining the mormon church in united states had any influence on

developing folk piety the same is true of gender differences

65

1 3 4

I1

type of varieties of folk piety that haitian converts developed

only case 1 developed folk piety that is to say seeks advice of both

practices in situations of lifes trial because of the limitation of this datum

saying anything about types of variety of folk piety is difficult the case who

obviously developed folk practice seeks advice of both practices in most

indicators considered in this study but when asked what do you do when you

experience misfortune case 1 said I1 will ask for priesthood blessing pray

the results focused on describing how haitian converts understand

interpret and experience mormon cultural traditions and to what extent haitian

converts discard their original cultural practices develop folk piety and retain

elements of original cultural tradition what role do understanding and

interpretation of mormon rituals play in the process of transition the results

show that most cases understood mormon rituals as the official doctrine taught

them only one case did not interpret all mormon rituals as the official doctrine

taught her one convert developed folk piety no one solely retained past

practices the results show that those who interpreted mormon rituals as the

official doctrine taught them discarded their original cultural traditions more in

depth discussion of these findings and their implications are presented in the

next chapter

66

chapter V

discussion and conclusions

the purposes of this study were to examine a to what extent haitian

converts discard their original cultural beliefs or traditions b whether haitian

converts develop folk piety that is to what extent they seek advice from

voodoocatholicvoodoo andCatholic mormon practices in lifes trials c whether haitian converts

retain elements of their old cultural tradition and d what role understanding

and interpreting and experiencing the new cultural tradition plays when they

discard their original tradition develop folk piety and retain some voodoo

catholic elements in addition is there a difference if converts join in haiti or the

US and what kind of variety of folk piety may develop within the LDS church

the conclusions incorporate the research findings unanticipated findings and

non findings with theory and analysis in order to produce the resultant

significance of the research at hand this section first summarizes what has

been discussed in the review of the literature and the theoretical orientation as

well as the data collected for the purpose of the study then this section

summarizes the limitations of this study factors that might bias the results and

applicability of finding and discusses directions for future research

As discussed in chapter two the review of literature indicated that there

are important differences between haitian cultural belief system and mormon

cultural belief system despite the fact that both cultural beliefs emphasize some

similar rituals such as the ritual of the dead guidance or comfort it was argued

67

that the voodoo cultural traditions shape haitiansHait understandingians interpretation

and the way of experiencing reality as any cultural tradition of a given society or

group shapes members understanding interpretation and the way of

experiencing reality the review also revealed that the cultural beliefs of the

haitian community in brooklyn are deeply committed to cultural beliefs from

home

theoretical orientation

A conceptual framework outlined for the purposes of this study describes

key concepts of this study such as understanding interpretation experience

discarding old traditions folk piety and retaining elements of old traditions and

also the cultural influence on understanding interpretation and experience

within the conceptual framework understanding interpretation and experience

are considered independent variables discarding old tradition folk piety and

retaining elements of old tradition are considered types of adaptation the

conceptual framework outlined holds as a basic assumption that in a situation of

life trial a persons belief systems function as a tool kit from which to draw to

solve problems encountered in life swiler 1977 hannerzhannersHan 1969nerz therefore the

original cultural traditions that shape the belief systems of an individual will more

likely be used to solve problems he or she may encounter in life I1 reasoned that

voodoo cultural tradition shapes haitiansHait understandingians interpretation and

ways of experiencing reality

68

I1 I1

I1 I1

I1 I1

the data

in order to answer the research questions data were collected through

personal interviews twelve haitiansHait convertedians in the church of jesus christ of

latter day saints were selected from a pool of 133 haitian members in the

midwood first branch in brooklyn the universe sampled consisted of those

persons who had been members of the mormon church for at least one year of

the twelve 8 had converted in haiti and 4 converted in brooklyn

findings unanticipated findings and non findings

with respect to the first purpose it was anticipated that most haitian

converts would not fit in the new faith however it was found that most active

converts do discard their original cultural beliefs such as believing that the loas

and voodoo priestpriestesspriest canpriestess heal them and make their futures bright or in

other words solve their lifes problem that drinking alcohol or black coffee is

good for healing that their dead family can protect them that pouring coffee on

the floor or making food for their dead family is a good ritual that can help their

dead family for instance we asked an informant we know that in haitian

cultural belief when someone gets sick and does not know for sure where the

sickness comes from he or she will go see priest voodoo what do you do now in

such situations

one case said

in such situations I1 will never go see a hounganhou I1ngan will not heal the badwith the bad or heal evil with evil when I1 got baptized I1 made a spiritualcommitment I1 said to jesus tt will follow you if I1 do not have enough

69

I1

I1

I1 I1

I1

faith to pray for healing or to ask someone to pray for me I1 would ratherbe dead

then the subject added

will not drink black coffee if I1 have a headache

another said

in such situations I1 will pray and talk to authorities for a blessing

gender does not seem to produce any differences in discarding original

cultural beliefs

it was not expected that most converts would fit in mormon culture in

other words it was not expected that most informants would believe in all the

mormon ceremonial behaviors or ritual system such as the holy ghost the

priesthood temple marriage baptism for the dead a living prophet and that

word of wisdom law of chastity and tithing are gods revelations later I1

discussed this situation and explained why haitiansHait areians so readily assimilated

into mormon culture

with respect to the second purpose of this study it was anticipated that

most haitian converts would develop folk piety however it was found that only

one convert sought advice from both practices that is to say developed folk

piety for instance this convert thinks she can receive help from dead families

and the priesthood when experiencing sickness such as getting a cold or

learning about an unexpected event in these situations she asks for a blessing

and drinks rum alcohol or black coffee as the haitian traditions recommend

70

when feeling lost she consulted a psychic equated to priest of voodoo and

prayed or asked for a blessing she still believes that loas hounganhou andngan

mambo have the power to make unnatural things happened such as bringing

divorced people back together at the same time she believes in the power of the

priesthood

with respect to the third purpose it was anticipated that few would retain

behavior of old cultural traditions however no respondent solely retained

behaviors of old cultural traditions that are voodoo catholic elements

with respect to the fourth purpose it was anticipated that a combination

of the three patterns would influence type of adaptation however a simple

pattern emerged on the basis of this finding the model proposed in chapter 11II

appears too complex only one type of association was observed the others

do not appear as requisites for developing a specific type of behavior the

simple pattern that emerged can be designed as follow

type

discarded

interpretation

folk piety

71

rational

emotional

with respect to the first additional purpose it was anticipated that location

of conversion would produce a difference however it was found that location

conversion does not produce a difference with respect to the second additional

purpose it was anticipated that a variety of folk piety might develop however

because only one case developed folk piety there is less to say about this

additional purpose

finally the data are insufficient to support the conclusion that there is a

relationship between interpretation and type of behavior such as developing folk

piety the data do not show enough variances to support this idea despite the

purposeful selection of the subjects in order to produce variances see

methodology table 4 shows how the independent variable lacks variation of

the 12 cases 11 are very similar one of the purposes of the qualitative design

was to try to maximize the variances this did not happen nevertheless the

data suggest that most cases who are all active members are more likely to

become mormon like this happens despite the fact that they do not fully

participate in all mormon rituals and do not have much experience in mormon

cultural traditions such as baptism for the dead temple marriage missions

patriarchal blessings and attending temple ceremonies the data also suggest

that when some respondents interpreted mormon rituals through culturally

established meaning related to official mormon doctrine ie when expressed

rational interpretation based on our theoretical framework they more likely have

discarded their old cultural traditions such as drinking coffee or alcohol not

72

going to see voodoo priestspriestessespriests notpriestesses consulting loas to know about their

future or how to handle misfortune or sickness although one case is insufficient

to reach any substantial conclusion regarding developing folk piety the

respondent who interprets mormon rituals through culturally established meaning

related to voodoo meaning ie when expressed emotional interpretation base

on our theoretical framework seeks advice from both belief systems to solve

lifes problems in other words develops folk piety behavior

the data here are very limited A larger sample was the object of interest

twelve informants were all that the researcher had to work with due to the

constraint of time the number of cases is not large enough to say how the

combination of the influences of understanding interpretation and experience

shapes the type of adaptation of converts in a more general sense

nevertheless the small group of respondents in this study expressed

themselves sufficiently to suggest that type of interpretation plays a crucial role in

developing a certain type of behavior

As discussed in the literature review section see footnote according to

planson 1974 haitiansHait haveians a character of duplicity about voodoo and it

appears that the self and the meaning system of these cases are transformed

into a mormon self and meaning system despite the fact they are not

participating in all mormon rituals this situation evokes a different story not

expected to emerge from the data

73

haitians are one of the caribbean ethnic groups who have developed a

folk religion that is a conglomeration of beliefs and rites of african origin which

have been mixed with the catholic practices metraux 1959 weil et al 1973

so it was expected in this study that most haitiansHait wouldians mix mormon cultural

traditions with their old cultural traditions to develop some variety of folk piety

practices as they had before with the catholicism this was not the case when

we went back to the data to understand why most cases discarded their old

cultural traditions we found that all respondents who discarded their old

traditions describe these traditions as nonspiritualnon practicesspiritual in contrast the

subject who sought advice from voodoo practices and mormon practices did not

describe the old practices as nonspiritualnon practicesspiritual most subjects said

voodoo practices are destructive they are satanic practices and thosewho still practice voodoo or believe in voodoo practices are ignorant

it was evident form the data that most respondents endorsed the mormon

cultural meaning system all respondents explained that they would rather pray

or ask for priesthood blessing in situations of life trials they had discarded

drinking black coffee when having a headache they had discarded drinking

rum or other alcohol when catching a cold they had stopped asking the advice

of voodoo priests when experiencing sickness major transitions of life cycle

misfortunes and need to predict the future they no longer sought advice from

their dead family members they no longer poured coffee and lit candles for

dead family they not longer believed loas now they believe in the holy

74

Haitians

mereimerel

ghost the priesthood jesus christ temple marriage baptism baptism for the

dead and patriarchal blessings they believe in living prophets they believe

that the word of wisdom the law of chastity and tithes are gods revelations

so why are these cases so readily assimilated into mormon practices these

cases seem to act rationally for instance when paying tithing is considered

the data suggest that most of these cases understood that paying tithing can

bring financial success in voodoo tradition when someone makes sacrifices

such as buying a cow or making food for the loas according to that belief

system in return the laos or the dead bless the person by helping him or her

gain financial success however the dilemma occurs when the voodooist or a

protected forgets to fulfill a duty according to tradition the person might

experience death and sickness or the loas could make that persons enterprises

miscarry these converts understood that in contrast if a mormon does not pay

tithing he or she can only experience some difficulties such as wasting money

death or sickness will not befall them one case reported

when I1 do not pay my tithing the spirit menelymerely makes me waste mymoney I1 remember a few months ago I1 had enough money to pay mytithing and my mortgage I1 said I1 would pay my tithing one month laterdo you know what happened to me my new car broke down I1 spent550 to fix it I1 think if I1 paid my tithing my car would not break down thisis the way the lord acts when we are not faithful to our promises

according to voodoo traditions any mistake like forgetting to pay tithing

from members could cost them their life or their health

likewise another case reported

75

my y

am not frugal with my money but I1 always think to save gods moneywhen I1 get my paycheck I1 have noticed that when I1 did not pay my tithingI1 waste my money when I1 did pay my tithing I1 always had more money

these statements illustrate how most cases in this study understood

interpreted and experienced paying tithing in the mormon belief systems these

responses suggest that all those who discarded their old traditions made merely

a rational choice note that none of them joined the mormon church because of

personal and situational factors such as serious illness erosion of morals or

natural disasters they appear to fit the mormon belief system because this

system may seem not at odds with their pursuits which may be both for spiritual

and material benefits As the findings suggest they are aware of the risk of

being unfaithful in the new faith after receiving a blessing but know that it is not

as severe as in their original cultural traditions

the way these converts understand and interpret tithing is not the only

thing that illustrates how these subjects made a rational choice their

understanding interpretation and their experience with the priesthood also

suggest this for instance consider this statement made by a subject about the

priesthood

had some great experiences with the priesthood I1 went to haiti onvacation a couple of years ego and while I1 was there one of the sons ofmy brother got sick his brother is not mormon the child could not eatand drink I1 gave him a blessing then right after that I1 gave to him foodand he did eat all the food another interesting experience I1 have hadwas that one day I1 was working on 51 street there was a womanwalking beside me then a car stopped one of the passengers gets offwith a gun hit the woman and took her purse that day I1 carried a hand

76

purse that had money I1 think the priesthood I1 hold protected me that day

obviously these haitian converts believe in the power of the priesthood

so why are they so ready to believe in the priesthood haitiansHait valueians the power

of a houngan or a mambo to heal a sick person according to haitian traditions

the loas have the authority to transmit this power to ones faithful servants also

it is a big deal for haitiansHait toians know that the loas protect them in lifes

circumstances nevertheless there are some great dangers when such

servants are unfaithful they might experience sickness or death from the loas

the subjects in this study understand that they can have the power of the

priesthood or be protected by it as well as by the holy ghost without the risk of

severe punishment such as death or sickness when being unfaithful in contrast

to the voodoo system

they believe that if one receives a blessing from the loas or the dead

then one commits the mistake of being unfaithful to them and he or she will pay

a high price this explains why most cases say that their old cultural traditions

are satanic not spiritual as in the mormon cultural tradition in other words

mormon doctrine seems to satisfy their pursuits without running a risk of great

danger the mormon belief system seems to be the perfect substitute for their old

cultural system this explains also why these cases might really be discarding

their old traditions to fit the new one

the subjects who discarded their old traditional beliefs thought that they

received similar benefits from the mormon faith such as protection of the

77

priesthood financial successes when they pay their tithing power to heal or to

be healed by the priesthood without the risk of the costs the conclusions of

this study may help to expand one of the lannaccones assumptions which

explains that individuals act rationally weighing the costs and benefits of

potential actions and choosing those actions that maximize their net benefits

lannacconeiannacconeeannacconelanna 1996ccone p 26 in addition although all converts who discarded their

old cultural traditions to adopt mormon traditions do not see any cultural

continuity between the old tradition and the newly adopted one it seems for

these mormon converts that they do represent an alternative cultural heritage

but it is a fulfillment of some aspect of their haitian cultural belief system

grounded in the voodoo tradition these converts may not be aware that they

did not totally disavow their prevailing cultural traditions but merely discarded

some practices of their sources and at the same time replaced those discarded

by recent teachings

in conclusion it can be argued that those converts who seemed to have

discarded their cultural heritage and accepted the new one did so because there

is to some extent a cultural continuity between the two the argument is that

these converts seem to fit in the new culture not only because they weigh the

punishments of both practices when being unfaithful and their benefits but also

because some practices appeared to them as familiar cultural material they

may understand the mormon belief system to be the perfect adjustment of their

culture one may object that if this argument is true why are not all haitiansHait

78

ians

mormonscormons the answer may be because they have not yet have the opportunity

to understand interpret or experience mormon doctrine another may object

why are some haitiansHait inactiveians this question could be the subject of another

study

the story I1 present has thus been filtered through our own personal

interpretive selective and synthetic judgments however the detailed evidence

from the quotes of respondents illustrates and supports the story presented

thus many factors may bias the results such as the fact that active members

were all the researcher had to interview and work with although both active and

inactive members were the objects of interest it was difficult to get an interview

with members who had fallen away from mormonism at the end of the period of

data collection some inactive members decided to be interviewed however the

researcher was ready to leave new york city in addition the subjects knew the

researcher as an active LDSLIDS person and a person associated with BYU

furthermore none of the subjects who discarded old cultural traditions overtly

admitted association with voodoo prior to joining the LDSLIDSliisllis church 8

this work is a beginning I1 have examined a very small number of trees

in the forest this is a major consequence of working in such a short time period

without funding further research may modify or reverse the finding only

however readers need to remember that as mentioned in the footnote of the literaturesection some haitiansHait especiallyians those not members of the lower class have a character ofduplicity about voodoo this means that I1 expected few subjects to tell overtly that they

were associated with voodoo prior to joining the LDS church

79

Mormons

twelve subjects participated in this study only a three month period was

devoted to this study A larger sample and a longer period of time are needed to

obtain valid conclusions due to the lack of resources and other factors this is

only a thesis not a dissertation some issues relating to the background and

environment of the subjects did not receive coverage or explanation for

instance a closer look at the educational background peers family and network

influences might provide deeper insights into how and why haitian converts may

discard their old cultural tradition and why they so readily discard them

furthermore a deeper examination of factors such as geographical location

ie a group of haitiansHait livingians in haiti or miami will reveal further behaviors

furthermore another group in the caribbean could be included in a study like

this moreover because this study is only the first phase in understanding

whether people who have been raised in a culture whose belief values and

norms are inconsistent with the new one adopted discard the former develop

folk piety or retain elements of the former calibration of these conclusions with

additional data may further substantiate and enhance these findings

it has been found that most cases discarded their old cultural traditions

and the interpretation suggests that on the one hand it is because these cases

seem to experience a cultural continuity for instance as in their old cultural

traditions the new one adopted also claims that members can have power of the

healing in other words both systems provide miracles individuals can receive

revelations for their lives be comforted and receive great material benedictions

80

when being faithful such as financial success on the other hand these cases

seem to make a rational choice by weighing cost and benefits of the two cultural

however before addressing the implications for church action questions

of conversion merit mention for those LDSLIDS haitiansHait areians these real

conversions mcguire 1992 distinguishes simple changes in institutional

affiliation from real conversions she argues that one may switch institutional

affiliations mainly for reasons such as friendship or marriage in these case one

cannot strictly speak about conversion conversion is a resolution of the

individuals problems with former meaning systems and former self mcguire

1992 p 81 in other words according to mcguire conversion is a

transformation of ones self concurrent with a transformation of ones basic

meaning system p 71 this process results in a whole new way of

experiencing the world and oneself mcguire 1992 p 79 it seems these

LIDSLDS haitiansHait makeians a rational choice but their statements suggest that they

see the world now from a mormon perspective in fact these cases totally

rejected their previous belief system consequently this could be considered

real conversion because their statements display their giving up their old

perspective for the new one adopted

it would seem that mormon church administrators might consider the

following recommendations if they want to convert more haitiansHait orians help the

process of conversion which according to mcguire 1992 continues as the

individual increasingly identifies with the belief system adopted in other words

81

1

11

following these recommendations may helps them be more committed in the

transition process 1 advise missionaries and sunday school teachers or

bishops of haitian branches to emphasize besides the traditional doctrine of the

church the costs of voodoo cultural traditions and the benefits of mormon

cultural traditions 2 advise them to emphasize that converts can also enjoy

benefits similar to those in the old cultural traditions but without the risks

involved in voodooism and 3 carefully explain to the missionaries and

respective members that some rituals of the two traditions may appear to have

some similarities yet are really very different lack of understanding the real

differences may lead to developing folk piety

it is useful at this point to mention some of the shortcomings of this

explanatory study for some two major problematic features of this research

will be the reliance of this study on only haitiansHait livingians in the US and on active

members this study should include haitiansHait livingians in haiti because new york

may be a special case as many haitian converts discard their old cultural

traditions similarly those who fall away from the mormonism should be

included it is hoped that future research will take up these tasks

82

references

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california university of california press

bastide R 1950 sociologiesociologizeSocio etlogie psychanalpsychanalysePsych parisanalyseanalanai PUFe

bourguignon E 1985 dec religion and justice in haitian vodounvokoun phylon vol

466 29295292

bourdieu

95

P 1977 outline of theory and practice cambridge university press

bourdieu P 1986 the forms of capital ppap 34158341 in58 J richardson ed

handbook of theory and research for the sociology of education

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duncan C M & lamborghini N 1994 fall poverty and social context in

remote rural communities runalruralhuralburalburai sociology 593 437461437

denning

461

M & phillips 0 1979 voudournVou firedourn the living reality of mystical

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gluch P 1993 the use of music in preparing for sport performance

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qualitative inquiry 2 335333

hannerzhanners

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U 1969 soulsideSoul inquiriesside into ghetto culture and community new

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48

YS

reilaReliaiouslous

0quarterlyquarterlyuarterlyuart 25enleerlyente 139531392

kephart

535

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translated from the french by john shaw

laguerre S M 1984 haitian in new york city ithaca and london cornell

university pres

lincoln Y S & guba E G 1985 naturalistic inquiry newbury park CA sage

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macguire

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M B 1992 religion the social context belmont california

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lannaccone L 1996 rational choice theory and religion summary and

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jacobson C K 1991 black mormonscormons in the 1980s pioneers in a white

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jacobs

152

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kerckhoff

39

A 1984 the current state of social mobility research sociological

iannaccone

aed

metraux A 1959 voodoo in haiti new york oxford university press

translated from the french by hugo arteriescharteriesCh reprinted new york

schocken books 1972

munchwinch R 1994 sociological theory development since the 19601960s vol3Vol

chicago

3

nelson hall inc

newman W L 1991 social research methods boston allyn and bacon

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sulton

eur

et al 1992 caribbean life in new york city sociocultural dimension

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ties

librairieLib academiqueacaderniqueAcadrairie perinemiqueernique

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swartz

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swartz

55

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academicusacademic french politics and society 1245481245

thomas

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D L 1992 reflections on adolescent and young adult development

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white 0 K jr white D 1995 march integrating religious and racial

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wellweilweli

311

et al 1973851973 haiti85 A country study washington DC united states

government

wippler M G 1982 the santeriamanteriaSan experienceteria bronx new york original

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wuthnow R 1989 meaning and moral order explorations in cultural

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whalen W J 1964 the latter day saints in the modernmodem day new york

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86

19

appendices

87

appendix A

INFORMED CONSENT

1 backgroundBack thearound purpose of this study is to investigate to what extent

haitian LDS converts understanding interpretation of the mormon practices and

experience of the mormon cultural practices influence their adaptation type this

study is being conducted by yvon milien a graduate student in sociology at

brigham young university you were chosen to participate because you are

haitian LDS convert this study will employ qualitative methods given the

exploratory nature of this research this means that interviews and participant

observation will be the primary methods of data collection

2 study procedure this study will involve data collection as interview

transcripts therefore as a research subject you will be asked to participate in

at least three interviews and possibly more of approximately one or two hours

each at your own convenience and in a location of your choice all interviews

will be audiotapedaudio interviewstaped will be transcribed into verbatim written document

and given to you for your comments and clarification at the completion of the

data analysis the audiotapesaudio willtapes be stored in the principal investigators office

for the most part these interviews will be conducted from june to august 1996

3 risks there are no known risks or problems or comfortsdiscomfortsdis for you

related to participation in this study on the contrary since this research intends

to explore the way you interpret understand and experience mormon culture as

a convert with differing cultural background it should prove beneficial to all

88

haitian LDS As noted in 5 to protect your anonymity pseudonyms will be

used in this study the audiotapesaudio willtapes only be used to generate the verbatim

written transcript of your interview all tapes will be kept inside the office of the

principal investigator

4 benefits there will be no cost for participation in this study the

benefits for participating in this study include a a better understanding of how

haitian LDSs interpret understand and experience their new faith and b to

what extent haitiansHait developians an adaptation type related to their understanding

way of interpreting and experiencing the new practices

5 confidentiality because of the potentially sensitive nature of certain

questions pseudonyms will be used to protect your identity except at the

request of participant if you have any questions regarding this research

project please contact

yvon milien

3301 foraged RD 213

brooklyn NY 11210

718 4344938434 through4938 august 96

or 635 N 1130e

provo utah 84606

8013700308801370

6

0308

voluntaryVolun participationtay participation in this study is voluntary you

may withdraw at any time during the study

89

confidential llyilyliy

1130 E

801 3700308370

tax

7 consent I1 have read and understand that my participation in this

study is voluntary I1 have received a copy of this consent document and the

related materials and have wanted of my own free will and volition to participate

research subject date

witness

90

appendix B

interview guide

1 background informationpre mormon beliefs

where did you join the LDS church

where did you get baptized

what was you age when you baptized

how old are you now

what is your marital status

how did you join the church

what was your religion before you joined the church

did you believe in god

did you believe in saints

did you believe in loa

did you believe in authority

did you believe in prophets

did you believe in apostles

did you believe in the necessity of baptism

what encouraged you to join the LDS church

tell your story what encouraged you to decide

why the LDS church

91

2 understanding interpretation of practices and experience in the

new beliefs

baptism

what is the purpose of baptism

how do you define baptism

telljellteil me about your baptism experience

priesthood

what is the purpose of the priesthood

how do you define baptism

do you have the priesthood

how often did you ask for a priesthood blessing

how often do you use the priesthood

templetempetempie

what is the purpose of temple

how do you define temple

are you an endowed member

how often do you go to the temple

baptism for the dead

what is the purpose of baptism for the dead

how do you define baptism for the dead

have you performed baptism for the dead

how many time did you perform baptism for the dead

92

holy ghost

what is the purpose of the holy ghost

how do you define the holy ghost

telljellteil me about your experience with the holy ghost

patriarchal blessing

what is the purpose of the patriarchal blessing

how do you define patriarchal blessing

do you have a patriarchal blessing

celestial marriage

what is the purpose of the celestial marriage

how do you define celestial marriage

were you married in the temple

family

what is the purpose of the mormon family

how do you define family

are most of your family members mormon

word of wisdom

what is the purpose of the word of wisdom

how do you define the word of wisdom

do you find it easydifficulteasy todifficult observe the word of wisdom

93

law of chastity

what is the purpose of the law of chastity

how do you define the law of chastity

do you find it easydifficulteasy todifficult observe the law of chastity

pay tithing

what is the purpose of paying tithing

how do you define paying tithing

do you find it easydifficulteasy todifficult pay your tithing

sacrament

what is the purpose of sacrament

how do you represent sacrament

do you find it easydifficulteasy todifficult attend sacrament meeting

3 discarded original beliefs developingtolkdevelopingfolkDeveloping pietyTolkFolktoik retaining

voodoocatholicVoodoo elementsCatholic

in haitian culture when someone catches a cold they are encouraged to

drink rum or other alcohol when something unexpected happens such

as a misfortune they are encouraged to drink coffee what do you do

now in such situations

in haitian cultural belief when someone gets sick and does not know the

cause it is encouraged to go see a priest or a priestess voodoo what

do you do now in such a situation

94

do you think dead family can help someone who offers food lights

candles or pours coffee on the ground for them do you think these

practices can help the dead

what do you do when you feel your life is going nowhere

what do you do when you feel or know for sure you are going to

experience divorce or separation with a spouse

what do you do when you are experiencing misfortune such as a loss of

job unable to find job

95

postscript

A paper from this thesis was presented at the annual meeting of the

society for the scientific study of religion in nashville tennessee in

november 1996

96

dijalalaa

A study of haitian mormon converts dwelling in new york city A cross

cultural perspective in understanding interpreting and experiencing

the mormon subculture

yvon milien

department of sociology

M S degree april 1997

ABSTRACT

this thesis examines the roles played by understanding interpretation ofpractices and experience in mormon culture when haitiansHait convertians tomormonism in relationship to their previous cultural practices this thesisexplores whether haitian converts develop one of three types of behaviorsdiscard old practices retain elements of old practices or seek to establish abalance between former and new religious practices in depth interviews withtwelve subjects living in new york city suggest that most active convertsdiscarded their old cultural traditions this study suggests that only interpretationinfluences developing types of behavior however it was not expected that mostconverts would fit in mormon culture because of this new finding this thesisshifted to explaining why haitiansHait areians so readily assimilated into mormon culture

COMMITTEE APPROVALjohneggar committee iidirxtrainminctr

WAi-r

darwin

ar1r

L

e

thomas

I1

committee

I1

member

ardellardeliardeil K ja

fijstephenahrde&artrnentchair

linjohn eggar

cobi0 committee member

stepherijffah r dpirtment haihal

bia