Podcast Summary: New Books Network

Danielle N. Boaz, "Voodoo: The History of a Racial Slur" (Oxford UP, 2023)

Date: February 1, 2026
Host: Dr. Miranda Melcher
Guest: Dr. Danielle N. Boaz

Episode Overview

This episode features Dr. Danielle N. Boaz discussing her book, Voodoo: The History of a Racial Slur, recently published by Oxford University Press. The interview explores how the term “voodoo” evolved in the English language, its racially charged history, its enduring negative connotations, and its application (and misapplication) across various historical and contemporary contexts. The conversation traces the word’s journey from colonial usage to modern media, legislation, and international issues, highlighting its impact on Africana religions and racialized communities.

Guest Introduction and Book Motivation

[02:13] Dr. Boaz introduces herself:

She is an Associate Professor of Africana Studies, lawyer, historian, and human rights advocate.
Her scholarly and advocacy work focuses on “the persecution of Africana religions from the late eighteenth or early nineteenth century up through the present day.”
Motivation for the book: “The way that people are using the term 'voodoo,' whether it’s ‘voodoo science’, ‘voodoo economics’, or in media, is really racist and damaging to Africana religions…”
[03:46]

Defining "Voodoo" and its Linguistic Evolution

[04:35] Dr. Boaz on the term’s origins:

Focus on the anglicized “voodoo” (v-o-o-d-o-o), not the original African term.
Points out the word’s likely origin from the Fon language in West Africa, meaning “spirit” or “deity,” which was then appropriated, altered, and spread by French colonialists.
The spelling and meaning evolved: “Today, Haitian religion is typically referred to as 'vodou' to distinguish it from the negative stereotypes of 'voodoo.'”
[05:58]

Similar Terms in Other Colonial Contexts
[07:34]

Similar derogatory terms developed elsewhere, e.g., “obia” in the British Caribbean, derived from West African languages.
Macumba in Brazil followed a similar trajectory, becoming a slur used to criminalize Afro-Brazilian religious practices, though some communities still use the term self-descriptively.

“Europeans developed a particular term, often derived from an African language, that they used to describe all of the different varieties of Africana spiritual practices ... and they’re using the term in a very derogatory way—something they want to suppress.”
— Dr. Boaz [07:47]

Accusations and Stereotypes Associated With "Voodoo"

[12:50] Dr. Boaz outlines common accusations:

“Since the inception of this term ... there’s a general association with 'superstition', an idea that people who use this term are referring to something that’s illegitimate, something that is slightly other than religion, less than religion.”
Persistent themes: human sacrifice, snake worship, cannibalism, ritual murder (especially of children), and a sexualized portrayal, particularly involving women being drawn in or enslaved, sometimes by supernatural power.

The Emergence of “Voodoo” in US Media and Law

[14:59] Methodology and Early Use:

Dr. Boaz researched newspaper, book, and magazine archives to trace the English usage of “voodoo.”
First consistent appearances: 1860s, especially after the Union capture of New Orleans during the US Civil War.
Confederate newspapers used “voodoo” to argue that abolishing slavery would unleash “superstition” and chaos among Black Americans.

“In pro-Confederate newspapers ... ‘voodoo’ is this superstition that passes for religion among Black people . . . These superstitions were flourishing under Union control and this would happen throughout the United States if the Union wins the war and if Black people are free from white control.”
— Dr. Boaz [16:04]

Post-Civil War: the term was invoked to question the rights and competencies of Black citizens, e.g., to vote or hold office.

International Use: From Haiti to US Imperialism

[19:46] Haiti and Racialized Justification:

Haiti: the success of the Haitian Revolution became a test case for Black self-governance.
Negative reports (e.g., from 1880s British diplomat Spencer St. John) about “voodoo,” cannibalism, and “barbarism” were used in the US and Europe to argue Black people could not rule themselves.
Cannibalism as a demonizing trope: “Europeans in particular basically called everyone that they encountered ‘cannibals’ ... to denigrate, to justify conquest.” [21:09]

“St. John talks about cannibalism, he talks about snake worship and all these other really negative things about quote, unquote, voodoo in Haiti ... He’s talking about all these things as supposed proof that Black people should not be able to self-govern.”
— Dr. Boaz [22:42]

Cuba and US Occupation:

Dr. Boaz emphasizes that Haiti wasn’t the only case; similar narratives about “voodoo” were used to justify US interventions in Cuba.
US media portrayed Cuba as “overrun with voodoo practitioners, sacrificing small children,” suggesting US intervention was needed to restore order, especially over the Black population.

“What I argue is that you can kind of track the occupation and track certain important developments in race relations in Cuba through looking at whether or not there are widespread stories about Vodou in the US media about Vodou in Cuba.”
— Dr. Boaz [29:39]

Domestic US Issues: Early to Mid-20th Century

[30:51] Voodoo and Racial Anxiety:

Voodoo stories in early 20th-century America exposed anxieties about interracial relationships, especially “white slave trafficking” (white women allegedly kidnapped and enslaved for sexual purposes by Black men).
Such allegations of “voodoo doctors enslaving women with their powers” were used to justify discrimination, prosecution, and even legal lynching of Black men.
Media also demonized Black empowerment movements, e.g., the Nation of Islam was labeled a “voodoo cult.”

“These prosecutions of Black voodoo doctors ... often become a kind of legal lynching, a way to inflict the death penalty on Black men for alleged crimes against white women.”
— Dr. Boaz [33:36]

“Voodoo” In More Recent Decades: Immigration, Asylum, and Disaster

[38:30] 1980s and Haitian Asylum Seekers:

The 1980s saw “voodoo” tropes resurfacing in coverage of Haitian refugees, often described as “boat people.”
Allegations that captains were conducting human sacrifice in “voodoo rituals” emerged.
Dr. Boaz notes these narratives had complex effects—sometimes fostering sympathy, sometimes reinforcing stereotypes—and continued during later crises, such as the 2010 earthquake.

“There were a lot of narratives at the time of the earthquake in Haiti ... about, well, Haitians had brought this on themselves ... because they were worshiping the devil.”
— Dr. Boaz [42:11]

Europe and Contemporary Issues: "Voodoo Oaths" in Human Trafficking

[44:52] The Use of "Voodoo" in Anti-Trafficking Narratives:

European authorities and human rights groups refer to “voodoo oaths” in cases of trafficked West African women, often suggesting these are solely coercive, fraudulent, and negative.
Dr. Boaz critiques these labels, noting that “sacred oaths” have deep roots in African religious and justice practices and can be positive, liberatory tools.
Imposing the label “voodoo” not only misidentifies these practices but also reinforces harmful stereotypes and obscures the actual religious and cultural context.

“The police gave ... these oathing practices, the term voodoo, because that’s how they viewed them—illegitimate, ineffective, fraudulent, coercive spiritual practices ... This is not the terminology that the trafficked women are using.”
— Dr. Boaz [51:10]

Conclusion: What Should Listeners and Readers Do?

[54:25] Dr. Boaz's Call to Action:

Reconsider use of the term "voodoo": Only use the term if it’s the self-identification of a religious community (e.g., New Orleans Voodoo). Otherwise, avoid it due to its racist history.
If total avoidance isn’t possible, at least recognize its origins as a racial slur and reflect critically on its use today.

“Ideally maybe [I’d like people] to stop using it entirely, except, of course, in the unique circumstances in which devotees are using this term.”
— Dr. Boaz [54:28]
“If stopping the use of voodoo entirely is not possible, then at the very least I want people to understand the racist history of the term and to think about what they’re really saying ...”
— Dr. Boaz [55:27]

Dr. Boaz's Current and Future Work

[56:34] Ongoing Projects:

Public-facing scholarship to dispel myths about Africana religions.
Maintains a database (www.religiousracism.org) tracking violence and discrimination against Africana religions, especially Afro-Brazilian traditions, reporting on current threats, attacks, and vandalism.
New research tracking attacks on religious sites in the US and analyzing the role of racism/nationalism.
Forthcoming book (with Dr. Umi Vaughn) on noise pollution cases and the criminalization of sacred music in Afro-Brazilian communities.

Notable Quotes & Moments

“Since the inception of this term, voodoo, the biggest thing that we see is just a general association with ‘superstition’, an idea that people who use this term are referring to something that’s illegitimate, something that is slightly other than religion, less than religion.” [12:52]
“No Africana religion actually believes in the devil. It’s not part of their cosmology ... but yet this is a stereotype that’s often imposed on them.” [41:39]
“I would preferably like people to start rethinking their use of the term voodoo ... unless it’s in a context where devotees are using it.” [54:25]

Timestamps for Key Segments

02:13 — Dr. Boaz’s introduction and book motivation
04:35 — Explanation of the term “voodoo” and its evolution
07:34 — Similar terms in other colonial contexts (obia, macumba)
12:50 — Stereotypes and accusations associated with “voodoo”
14:59 — The emergence of “voodoo” in US media and politics
19:46 — Use of “voodoo” in reporting on Haiti and imperial rationalization
24:54 — Use of “voodoo” to justify US intervention in Cuba
30:51 — Early 20th-century US: voodoo, interracial anxieties, and Black leadership
38:30 — 1980s-present: immigration, asylum, disaster, and “voodoo” in the media
44:52 — “Voodoo oaths” and trafficking in Europe, misapplication of the term
54:25 — Dr. Boaz on what she hopes readers/listeners will do
56:34 — Dr. Boaz’s current projects and resources

Closing Thoughts

Dr. Boaz’s interview weaves together a compelling argument for a critical reevaluation of the word “voodoo” and its enduring power as a racial slur. She offers vital historical context and highlights the importance of language in constructing, perpetuating, and challenging systems of oppression. The episode concludes with actionable steps for listeners: rethink, research, and, wherever possible, relinquish use of “voodoo” except in self-identified, community-specific contexts.

Further resources:

Book: Voodoo: The History of a Racial Slur, Oxford University Press
Dr. Boaz’s website & database: www.religiousracism.org

Podcast Summary: New Books Network

Danielle N. Boaz, "Voodoo: The History of a Racial Slur" (Oxford UP, 2023)

Date: February 1, 2026
Host: Dr. Miranda Melcher
Guest: Dr. Danielle N. Boaz

Episode Overview

Guest Introduction and Book Motivation

[02:13] Dr. Boaz introduces herself:

She is an Associate Professor of Africana Studies, lawyer, historian, and human rights advocate.
Her scholarly and advocacy work focuses on “the persecution of Africana religions from the late eighteenth or early nineteenth century up through the present day.”
Motivation for the book: “The way that people are using the term 'voodoo,' whether it’s ‘voodoo science’, ‘voodoo economics’, or in media, is really racist and damaging to Africana religions…”
[03:46]

Defining "Voodoo" and its Linguistic Evolution

[04:35] Dr. Boaz on the term’s origins:

Focus on the anglicized “voodoo” (v-o-o-d-o-o), not the original African term.
Points out the word’s likely origin from the Fon language in West Africa, meaning “spirit” or “deity,” which was then appropriated, altered, and spread by French colonialists.
The spelling and meaning evolved: “Today, Haitian religion is typically referred to as 'vodou' to distinguish it from the negative stereotypes of 'voodoo.'”
[05:58]

Similar Terms in Other Colonial Contexts
[07:34]

Similar derogatory terms developed elsewhere, e.g., “obia” in the British Caribbean, derived from West African languages.
Macumba in Brazil followed a similar trajectory, becoming a slur used to criminalize Afro-Brazilian religious practices, though some communities still use the term self-descriptively.

“Europeans developed a particular term, often derived from an African language, that they used to describe all of the different varieties of Africana spiritual practices ... and they’re using the term in a very derogatory way—something they want to suppress.”
— Dr. Boaz [07:47]

Accusations and Stereotypes Associated With "Voodoo"

[12:50] Dr. Boaz outlines common accusations:

“Since the inception of this term ... there’s a general association with 'superstition', an idea that people who use this term are referring to something that’s illegitimate, something that is slightly other than religion, less than religion.”
Persistent themes: human sacrifice, snake worship, cannibalism, ritual murder (especially of children), and a sexualized portrayal, particularly involving women being drawn in or enslaved, sometimes by supernatural power.

The Emergence of “Voodoo” in US Media and Law

[14:59] Methodology and Early Use:

Dr. Boaz researched newspaper, book, and magazine archives to trace the English usage of “voodoo.”
First consistent appearances: 1860s, especially after the Union capture of New Orleans during the US Civil War.
Confederate newspapers used “voodoo” to argue that abolishing slavery would unleash “superstition” and chaos among Black Americans.

“In pro-Confederate newspapers ... ‘voodoo’ is this superstition that passes for religion among Black people . . . These superstitions were flourishing under Union control and this would happen throughout the United States if the Union wins the war and if Black people are free from white control.”
— Dr. Boaz [16:04]

Post-Civil War: the term was invoked to question the rights and competencies of Black citizens, e.g., to vote or hold office.

International Use: From Haiti to US Imperialism

[19:46] Haiti and Racialized Justification:

Haiti: the success of the Haitian Revolution became a test case for Black self-governance.
Negative reports (e.g., from 1880s British diplomat Spencer St. John) about “voodoo,” cannibalism, and “barbarism” were used in the US and Europe to argue Black people could not rule themselves.
Cannibalism as a demonizing trope: “Europeans in particular basically called everyone that they encountered ‘cannibals’ ... to denigrate, to justify conquest.” [21:09]

“St. John talks about cannibalism, he talks about snake worship and all these other really negative things about quote, unquote, voodoo in Haiti ... He’s talking about all these things as supposed proof that Black people should not be able to self-govern.”
— Dr. Boaz [22:42]

Cuba and US Occupation:

Dr. Boaz emphasizes that Haiti wasn’t the only case; similar narratives about “voodoo” were used to justify US interventions in Cuba.
US media portrayed Cuba as “overrun with voodoo practitioners, sacrificing small children,” suggesting US intervention was needed to restore order, especially over the Black population.

“What I argue is that you can kind of track the occupation and track certain important developments in race relations in Cuba through looking at whether or not there are widespread stories about Vodou in the US media about Vodou in Cuba.”
— Dr. Boaz [29:39]

Domestic US Issues: Early to Mid-20th Century

[30:51] Voodoo and Racial Anxiety:

Voodoo stories in early 20th-century America exposed anxieties about interracial relationships, especially “white slave trafficking” (white women allegedly kidnapped and enslaved for sexual purposes by Black men).
Such allegations of “voodoo doctors enslaving women with their powers” were used to justify discrimination, prosecution, and even legal lynching of Black men.
Media also demonized Black empowerment movements, e.g., the Nation of Islam was labeled a “voodoo cult.”

“These prosecutions of Black voodoo doctors ... often become a kind of legal lynching, a way to inflict the death penalty on Black men for alleged crimes against white women.”
— Dr. Boaz [33:36]

“Voodoo” In More Recent Decades: Immigration, Asylum, and Disaster

[38:30] 1980s and Haitian Asylum Seekers:

The 1980s saw “voodoo” tropes resurfacing in coverage of Haitian refugees, often described as “boat people.”
Allegations that captains were conducting human sacrifice in “voodoo rituals” emerged.
Dr. Boaz notes these narratives had complex effects—sometimes fostering sympathy, sometimes reinforcing stereotypes—and continued during later crises, such as the 2010 earthquake.

“There were a lot of narratives at the time of the earthquake in Haiti ... about, well, Haitians had brought this on themselves ... because they were worshiping the devil.”
— Dr. Boaz [42:11]

Europe and Contemporary Issues: "Voodoo Oaths" in Human Trafficking

[44:52] The Use of "Voodoo" in Anti-Trafficking Narratives:

European authorities and human rights groups refer to “voodoo oaths” in cases of trafficked West African women, often suggesting these are solely coercive, fraudulent, and negative.
Dr. Boaz critiques these labels, noting that “sacred oaths” have deep roots in African religious and justice practices and can be positive, liberatory tools.
Imposing the label “voodoo” not only misidentifies these practices but also reinforces harmful stereotypes and obscures the actual religious and cultural context.

“The police gave ... these oathing practices, the term voodoo, because that’s how they viewed them—illegitimate, ineffective, fraudulent, coercive spiritual practices ... This is not the terminology that the trafficked women are using.”
— Dr. Boaz [51:10]

Conclusion: What Should Listeners and Readers Do?

[54:25] Dr. Boaz's Call to Action:

Reconsider use of the term "voodoo": Only use the term if it’s the self-identification of a religious community (e.g., New Orleans Voodoo). Otherwise, avoid it due to its racist history.
If total avoidance isn’t possible, at least recognize its origins as a racial slur and reflect critically on its use today.

“Ideally maybe [I’d like people] to stop using it entirely, except, of course, in the unique circumstances in which devotees are using this term.”
— Dr. Boaz [54:28]
“If stopping the use of voodoo entirely is not possible, then at the very least I want people to understand the racist history of the term and to think about what they’re really saying ...”
— Dr. Boaz [55:27]

Dr. Boaz's Current and Future Work

[56:34] Ongoing Projects:

Public-facing scholarship to dispel myths about Africana religions.
Maintains a database (www.religiousracism.org) tracking violence and discrimination against Africana religions, especially Afro-Brazilian traditions, reporting on current threats, attacks, and vandalism.
New research tracking attacks on religious sites in the US and analyzing the role of racism/nationalism.
Forthcoming book (with Dr. Umi Vaughn) on noise pollution cases and the criminalization of sacred music in Afro-Brazilian communities.

Notable Quotes & Moments

“Since the inception of this term, voodoo, the biggest thing that we see is just a general association with ‘superstition’, an idea that people who use this term are referring to something that’s illegitimate, something that is slightly other than religion, less than religion.” [12:52]
“No Africana religion actually believes in the devil. It’s not part of their cosmology ... but yet this is a stereotype that’s often imposed on them.” [41:39]
“I would preferably like people to start rethinking their use of the term voodoo ... unless it’s in a context where devotees are using it.” [54:25]

Timestamps for Key Segments

02:13 — Dr. Boaz’s introduction and book motivation
04:35 — Explanation of the term “voodoo” and its evolution
07:34 — Similar terms in other colonial contexts (obia, macumba)
12:50 — Stereotypes and accusations associated with “voodoo”
14:59 — The emergence of “voodoo” in US media and politics
19:46 — Use of “voodoo” in reporting on Haiti and imperial rationalization
24:54 — Use of “voodoo” to justify US intervention in Cuba
30:51 — Early 20th-century US: voodoo, interracial anxieties, and Black leadership
38:30 — 1980s-present: immigration, asylum, disaster, and “voodoo” in the media
44:52 — “Voodoo oaths” and trafficking in Europe, misapplication of the term
54:25 — Dr. Boaz on what she hopes readers/listeners will do
56:34 — Dr. Boaz’s current projects and resources

Closing Thoughts

Further resources:

Book: Voodoo: The History of a Racial Slur, Oxford University Press
Dr. Boaz’s website & database: www.religiousracism.org

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Danielle N. Boaz, "Voodoo: The History of a Racial Slur" (Oxford UP, 2023)

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Summary

Podcast Summary: New Books Network

Danielle N. Boaz, "Voodoo: The History of a Racial Slur" (Oxford UP, 2023)

Episode Overview

Guest Introduction and Book Motivation

Defining "Voodoo" and its Linguistic Evolution

Accusations and Stereotypes Associated With "Voodoo"

The Emergence of “Voodoo” in US Media and Law

International Use: From Haiti to US Imperialism

Domestic US Issues: Early to Mid-20th Century

“Voodoo” In More Recent Decades: Immigration, Asylum, and Disaster

Europe and Contemporary Issues: "Voodoo Oaths" in Human Trafficking

Conclusion: What Should Listeners and Readers Do?

Dr. Boaz's Current and Future Work

Notable Quotes & Moments

Timestamps for Key Segments

Closing Thoughts

Summary

Podcast Summary: New Books Network

Danielle N. Boaz, "Voodoo: The History of a Racial Slur" (Oxford UP, 2023)

Episode Overview

Guest Introduction and Book Motivation

Defining "Voodoo" and its Linguistic Evolution

Accusations and Stereotypes Associated With "Voodoo"

The Emergence of “Voodoo” in US Media and Law

International Use: From Haiti to US Imperialism

Domestic US Issues: Early to Mid-20th Century

“Voodoo” In More Recent Decades: Immigration, Asylum, and Disaster

Europe and Contemporary Issues: "Voodoo Oaths" in Human Trafficking

Conclusion: What Should Listeners and Readers Do?

Dr. Boaz's Current and Future Work

Notable Quotes & Moments

Timestamps for Key Segments

Closing Thoughts