Marie Laveau
Conjuring the magic and mystery behind the Voodoo Queen of New Orleans
Devon Abejo
LIBR 285: Research Methods
November 29, 2013
Abstract
The mystery surrounding Marie Laveau and her contribution to the voodoo
practice in New Orleans is a subject that has been of interest to both scholars and the
general public. She has been described as everything from a feminist to a civil rights
leader by scholars and has been adored by the public since her death. Like most colored
woman of that time she could neither read nor write. The focus will be on the distinction
between the senior and junior Marie Laveau since much that is written about them is
interchanged between the two of them. It is my hope that this research bridges the gaps in
the scholarly work that has already been written about this dynamic duo.
Introduction
Marie Laveau has become a legend larger than life thanks to popular folklore and
tourism. Unknown to the general public is that there are two Maries, a mother and
daughter that make up this beloved historic figure. Laveau was a very common name and
in her family alone it belonged to at least three woman. This research will separate the
two women from each other and the legend that has encapsulated them over the years.
It has become nearly impossible to separate the fact from fiction when it comes to
the Voodoo queen of New Orleans. Marie Laveau is still the most well known figure in
the Louisiana voodoo culture and with this fame comes wild stories about witchcraft,
possession, dancing with the devil in Congo square, and the ability to use magic to evade
arrest. There are very few primary sources to base facts off of and this has led to many
taking a creative liberty when relating the stories of her life. Outside of the basic facts
that she was a free woman of color who lived in New Orleans and was a prominent
practioner of Voodoo, the rest is open to interpretation. Her life and family as well as her
voodoo powers have been spun from truth to fiction by many, including the citizens of
New Orleans. This is a woman who even in death is a huge tourist draw. People from
around the world visit her family crypt every day that come bearing gifts, hoping that the
voodoo queen might grant them a wish from beyond the grave.
The time frame covered will be from the birth of the first Marie in 1783 and
continue through the death of Marie the second in 1895. The primary sources such a
baptismal certificates as well as interviews with friends and neighbors will be carefully
evaluated. There has been some speculation on the authenticity of the interviews with
neighbors and citizens of New Orleans and there will be research done to clear up the
rumors in regards to the authenticity of the sources.
Literary reviews
Life and Times of a voodoo Queen
Marie Laveau was born in 1801, or 1783 depending on whom you ask. 1 The most
recent document discovered by Dr. Ina Frandrich in the Archives of the Archdiocese of
New Orleans is the Baptismal certificate that gives her birthday of September 16,1801
and not in 1783. The confusion lays in the fact that the name Marie Lavaeu was the name
of both Mother and Daughter who were known Voodoo practicitioners. Aside from the
famous duo, there were at least 10 other Marie Laveaus who lived near the afore
mentioned mother and daughter pair in the same time frame.2 It is a known fact that she
was Creole, although the definition of Creole has ambiguity. 3 To some its means a mix
of French and African, to others it is an adjective for things native to Louisiana. For all
intensive purposes it will refer to someone of mixed ethnicity, some times also known as
a “free person of color” who lives in New Orleans. The French influence which is very
Janet Allured ,”The mysterious voodoo queen, Marie laveaux: A study of powerful female leadership in
nineteenth-century new Orleans/Voodoo queen: The spirited lives of Marie laveau.” ( H-Net Reviews in the
Humanities & Social Sciences, 2006), 2.
2 Janet Allured, The mysterious voodoo queen, Marie laveaux: 2006 2
3 Martha Ward, Voodoo Queen: The Spirited Lives of Marie Laveau (Jackson: University Press of
Mississippi, 2009), xiv.
1
prevalent in New Orleans, also bleeds over into the multiple spellings of the last name,
depending on who is doing the spelling. In the first version of this book ‘The mysterious
voodoo queen, Marie Laveaux: A study of powerful female leadership in nineteenth
century New Orleans" you can see that it was originally spelled with an X. In the new
book version the spelling was changed to clear up any confusion as to which it was
referencing. 4 For the most part whenever some is speaking of Marie Laveau it is
interchangeable between the mother and daughter. Early in her life the first Marie,
worked as a hairdresser and was popular with both free woman of color and white
woman. This job allowed her to interact with many people from her community and
beyond on a daily basis.
Marie (the first Marie) was born a free woman of color and was married to
Jacques Paris on July 27, 1819. 5 Rarely is Jacques mentioned other than he was the only
legitimate husband of Marie and that he was out of the picture with in a few years of
them being married. If we are to accept the new finding of her Baptismal certificate
brought up in the Ina Frandrich book this would make her 17 years old, and that would
have fit in with the societal norms for the age of matrimony. From this point on there are
many different ideas on what her family was like. She had any where from 5-10 children
with her companion of thirty years Christophe Glapion. Mr. Glapion was her companion
for the rest of her life. They never formally married, although there have been rumors that
they were married in a secret ceremony. The other option is since she was still legally
4
Ina Johanna Fandrich . The mysterious voodoo queen, Marie Laveaux: A study of powerful female
leadership in nineteenth century New Orleans i
5
Carolyn Long, A New Orleans Voudou Priestess: The Legend and Reality of Marie Laveau 3
married to Jacque Paris, she was unable to marry Christophe Glapion. Most sources state
that they were never formally married because he was a white man. Others have pointed
out that besides the marriage certificate to Jaques Paris, he is scarcely mentioned again.
There are no death certificates, or other concrete evidence to explain where he went.
Again, this is not outside the norm for this time period since most free people of color
could not read or write. The local voodoo community of New Orleans like to say that he
was done away with by one of Maries spells when he angered her, or to make room for
Christophe Glapion. There will be instances in research and fiction where she will be
referred to as the widow Paris to create a distinction between the mother and daughter.
Hey Sister, Soul Sister
Women were allowed into roles of leadership due to the extremely unique social
dynamics of New Orleans. 6 There were a large number of free woman of color that were
heads of household. The dynamics of the city was one that by appearance alone you
could not tell the social standing of someone who was creole or “colored”. It was very
common for white men to have relationships with creole woman and to put them up in a
home of their own to care for any children that had been born of that relationship. The
man could also have a wife and a primary family at another residence and this was
considered very normal for the time period. There were often octaroon and quadraroon
balls to introduce men from society to woman of mixed ethnicity. These woman were just
as educated as their Caucasian counterparts.
6
Sylvia Frey. “The mysterious voodoo queen, Marie laveaux: A study of powerful female leadership in
nineteenth-century New Orleans”. Journal of Southern History, 73(2), (2007) 454-456.
Marie Laveau and her companion Christophe Glapion were defying social
convention by living together as a mixed race couple and also as an unmarried couple. To
some this would make her a feminist, but I think she was doing what she wanted. She did
not give much thought to what others had to say about her, knowing most would not
cross her for fear of retribution. It is also disputed by some that Christophe was
Caucasian. There is also the chance that her marriage to Jacques Paris was still valid, and
that is what she never married her long time companion.
Congo Square now known as Jackson Square
The dances and the music that was celebrated in Congo Square were often a throw
back to those brought to New Orleans from Africa. They kept some aspects from their
homeland and other aspects were lost to assimilate into New Orleans culture. 7 The
people in the square were from many different parts in Africa and the voodoo rituals
became a blending of traditions from all of these places. 8 This was the gathering place in
the center of town where slaves, free people of color and whites alike would meet. There
are many stories about Marie and the time that she spent there, but she was never
bothered by the police or given any type of ticket or citation when she was there. 9 Congo
Square has gone through many changes and is now the tourist destination known as
Jackson Square. Located within walking distance of the French quarter, it is a far cry
from the days past of voodoo rituals and African dances. The dramatization of rituals by
7
John W. Blassingame, Black New Orleans, 1860-1880. (University of Chicago Press, 2008.) 6
Laurie A. Wilkie “Magic and empowerment on the plantation: an archaeological consideration of
African – American world view” southeastern Archaelogy: 137
8
Robert Reinders "The Churches And The Negro In New Orleans, 1850-1860." Phylon 22, no. 3: 241248.Historical Abstracts with Full Text, 1961 247
9
newspapers and the people of New Orleans played a big part in the taboo factor of the
religion of voodoo. There were numerous attempts by people to discredit Marie and these
followers. The stories were so dramatic and over the top that different sources reported
anything from a rooster, cat or small child being added to the cauldron on the shores of
lake Pontchartrain. 10 These rumors were never backed up by any sort of facts, even
though people went looking for evidence of misconduct. These tall tales were often
mentioned in the primary sources utilized by every scholarly author who writes about
Voodoo in New Orleans. These reports would make it into the newspapers, with people
swearing to have seen her followers dance with the devil with their own eyes. There was
never any validity to these claims.
The Louisiana field workers project took place between 1936-1941 and went
around documenting the stories of elderly New Orleanians.11 It has been called into
question the validity and accuracy of these sources. Many of these source recall the
newspapers, and second hand stories they heard about the famous Marie Laveau.
Theoretical Issues and Approaches
The approach I took to this was to show the facts and then give a run down of
who is supporting them with their previously published works. The primary goal is to
give a un biased appraisal of the facts. The biggest contributions have been the work of
10
Blake Touchstone. "Voodoo in New Orleans." Louisiana History: The Journal of the Louisiana
Historical Association 13, no. 4 : 371-386. 1972
11 Ina Johanna Fandrich. 2005. “The Birth of New Orleans' Voodoo Queen: A Long-held Mystery
Resolved. Louisiana History.” 46, no. 3: 293-309.
Dr. Ina Fanfrich since she has meticulously gone through the archives in New Orleans to
uncover what appears to be baptismal certificate. She has been able to get access to the
records located in the archdiocese of New Orleans records and this is where the baptismal
certificate was found. This was a new piece of evidence that changed the game for a lot
of people who were also writing about her.
I will be using the people history school of thought as the approach to this
research. The very limited primary sources are interviews of regular New Orleans who
had either lived by the famed voodoo queen or had known her at some point in their lives.
They gave their recollections of the famed mother and daughter and the interviews were
transcribed.
I will also be touching upon African American history, as it is a vital part of the
culture in New Orleans. This cultural melting pot has had its own rules about what is
socially acceptable and that plays a large part into the story of the Marie Laveaus. This
was one of the largest groups of racially mixed Americans during the time frame she was
alive. It was acceptable for a white man to have a quadaroon or octaroon mistress and to
support her and their children. It was also common for men to outwardly accept those
children in public. This lead to even further cultural blending that is still evident in New
Orleans to this day. There are many different facts that allowed for this to become the
norm, when it was so outside of the normal realm of social interaction for the rest of the
country.
There will also be mention of feminist aspects of the history of Miss Laveau. It
was very common for the house holds to be led by a single woman and she was able to
make her way in society with very little resistance from others. This was common due to
the abnormal living arrangements of mixed mistresses with their illegitimate children. Of
the free people of color population, over half of them were woman, including the Maries.
Primary Sources
The Louisiana digital Library – Specifically the Louisiana Works Progress
Administration
http://louisdl.louislibraries.org/cdm/search/collection/LWP/searchterm/marie%
20laveau/order/nosort
I found this site after I had emailed the Louisiana Folklore Society. I had asked them
if they knew of any type of finding guides for Marie Laveau or New Orleans voodoo.
Although they had no finding guides available, this was one of the sites that they
suggested to find resources. There are typed up interviews that were conducted in
the 1930’s of people who had grown up in New Orleans and their recollections of
the times. One-thing that stood out to me was that it was always called
“recollections”. I believe this is something that is indigenous to the South. There are
also photographs and recorded interviews. The recorded interviews are all in Creole
and there is no transcript in English so I wasn’t too sure what they were talking
about. I was able to look through a good amount of the material and it was all very
interesting and a large part of it was very relevant to my research. There were
pictures of other Voodoo practitioners who were considered contemporaries of
Laveau, but sadly no photos of either the senior or junior Marie Laveau. The actual
materials are housed at several institutions in Louisiana including Louisiana state
university, University of New Orleans and Loyola to name a few. There is not a
finding guides set up on this site, but you can use the search box to navigate to the
sources you need. In order to view the source materials I would need to travel to
New Orleans and to make advanced appointments to view the material. There are
meetings of the Louisiana Historical society and the Louisiana Folklore society of
March this year and I plan on traveling to attend. At that time I will make
appointments to view the material since I will still be a student and have affiliation
with San Jose State University. Since there is a good amount that is available digitally
I was able to get a good understanding of what materials they do have. Although I’m
sure viewing them in person is much more impressive. There has been some
question raised as to the authenticity of the documentation put together by the
Louisiana Works Progress Administration as to weather or not they falsified the
stories that were told to them. Those questions are raised with both the hard and
digital copies.
Ancestry records – Baptismal certificate, death certificate and census records
I used this source after reading several books and articles for the previous
assignments mentioned finding these documents. I thought I they were readily
available them I would be able to find them using Ancestry.com. I was able to locate
both her Baptismal and death certificates through ancestry.com. This also listed
possible family members and showed the census records that her children had
signed. I found it interesting that her daughter Celeste listed her occupation as
painter. I had never looked at census records before and was surprised by what I
found. At the bottom of the page there is a space for the census taker to list out
white males, white females, colored males, colored females, males foreign born, and
then there were two spaces that struck me as odd, one for the blind and one for the
insane. It is as if that is all there is to define those people, not that they were
anything else other than that handicap. The records were actual copies of the
physical documents. I spent a lot of time looking from person to person that was in
her family. This documentation is available online through ancestry.com, but if I
wanted to view the actual records I would have to travel to New Orleans to the city
records department, or in the case of the baptismal certificate to the archdiocese
office. There is no finding aid for this material since it is located in different places,
but the digital collection is very robust. Having all of this material available digitally
makes viewing much easier. I wouldn’t question the authenticity that it belonged to
one of the Marie Laveau’s, but when speaking of her most people speak of the
mother and daughter interchangeably.
New Orleans newspapers on Microfiche from 1787-1974
http://nutrias.org/~nopl/info/louinfo/chronolist.htm#1800
This is a listing of the newspapers either on microfiche or actual papers at the public
library. The most interesting listings were “New Orleans Assorted," "New Orleans
Negro Newspapers" and "New Orleans Newspapers." I found this interesting since
so many free people of color were illiterate that they have their own newspaper.
Although these sources aren’t on Voodoo specifically I do anticipate finding
information about Voodoo located in the pages, I had read several quotes in various
books that came from newspapers, so it would be a matter of cross referencing them
to find the whole articles. This collection is housed in the New Orleans public
library and I would have to travel there to view the documents. There were several
finding aids listed, but they were for physical documentation that were onsite. There
were some really great sketches for outfits worn during Carnival in the early 1900s
that were extremely beautiful, even though it has nothing to do with my research I
would love to view the originals of these. Very little of this collection is available
online, sadly. In order to view the documents depending on what they are an
appointment needs to be made. Some of the more rare ephemera you need to prove
that you are a researcher before being granted access to view the documents.
Library of Congress – African American Odyssey
http://lcweb2.loc.gov/ammem/aaohtml/aohome.html
The library of Congress was one of my first searches since I knew that they would
have a lot of material related to African American history. This is a collection that
the library of congress has put together. It groups several collections, like the
Frederick Douglas papers, narratives from former slaves and the Jackie Robinson
collection together digitally. This is a collection of photos, ephemera, manuscripts
and letters. The collection is at the library of Congress in Washington DC. There
were several finding aids available as well as keyword searches. These items would
give me an insight on things that were happening during that time period. It is very
difficult to find anything written about or for African Americans during the early
1800s since most people of this demographic could not read. To view the source
material I would need to travel to Washington DC and make an appointment. I did
view the digital material; it looks likes scans of photos of the original material so I
did not question the authenticity.
Maps http://www.notarialarchives.org/robinson/guide.htm
There were several places that had maps that I found that would be useful to my
research. This was one of the easier to read and well-scanned maps. I wanted to look
at the area of town that Marie Laveau lived in during the early 1800s. I tried using
the king database and then the library of congress database. Although library of
congress had a lot of maps, there were very few that were of this time period and of
New Orleans, Louisiana. I then found the Notarial archives of Louisiana and they had
the nicest maps to look at. There were several that were of each parish and then
broken down even further so that you can really look at the details of the map. It
even gives a basic outline of each of the structures that were on each block. This site
was not set up well and I am not entirely sure what the purpose of it is, how it is
different than the other records offices. It is located in New Orleans and it lists the
hours and phone number on the web site. This is yet another source that requires
travel to visit. It does not specify if you need an appointment, but it always better to
call ahead and ask. The digital selection is a good starting point, but I am assuming
that there is a lot more actually on location.
Tentative Chapter Outline
Chapter 1 The life and times of Marie Laveau
This chapter will be an over view of her family tree. It will list out and show what
primary sources there are including her baptismal certificate and the birth certificates of
some of her children. It will also explore her parental lineage as well.
Chapter 2 Who do the voodoo that you do so well
This chapter is dedicated to explaining the rich history of voodoo in New Orleans. It will
also outline some of the other major players and will touch upon some of the newspaper
articles written about the rituals done at lake Pontchartrain around the time that the
Maries were alive and practicing voodoo.
Chapter 3 All the single ladies
This chapter will explore the social and economical landscape of early 1800 New Orleans
in reference to the large number of female headed households. It will investigate the
socio economical impact of the influx of free people of color living and working in New
Orleans.
Chapter 4 Facts and fiction
This chapter will lay out all of the interviews that were done with residence after her
death about her, her family and her household. It will also discuss the rumors and any
facts to back up the afore mentioned rumors that some of these interviews were faked.
Chapter 5 breaking the law, breaking the law
This chapter will discuss the laws from late 1700-late 1800 regarding voodoo practices as
well as the different laws that effected Congo square. The rumors of Marie being above
the law will also be explored.
Chapter 6 Maps etc.
This chapter will have her family tree as well as maps of the area that she lived as well as
pictures of her final resting place as well as pictures of places mentioned in the book.
Chapter 7 Fiction and beyond
This chapter will be a brief summary of all of the times she has appeared as a fictional
character in a book, movie or television show. Even now over one hundred years after her
death she is still making appearances on television, most recently being portrayed on the
popular television show American Horror story.
Chapter 8 Bibliography
This will be a listing of all of the sources
Timeline for Marie Laveau project
Research March 2014- March 2015 I will be attending both the meeting of the
Louisiana historical society and the folklore society of Louisiana in March 2014.
Chapter 1 April 2015
Chapter 2 May 2015
Chapter 3 June 2015
Chapter 4 July 2015
Chapter 5 August 2015
Chapter 6 September 2015
Chapter 7 October 2015
Chapter 8 December 2015
Editing and revisions May 2016
Celebrate! June 2016
Resource Requirements
Travel from San Francisco to New Orleans $398
Hotel for 2 weeks (room rental through air BnB) $700
Transportation to archives $115
Photo copy and scanning $50
Digital camera $100
Travel scanner $125
Hard drive $50
Total $1,538
Conclusion
The facts and the fiction have long since become inseparable in the case of the famed
Voodoo queen. Janet Allred summed it up best in her review of Martha Wards books
“voodoo queen the spirited lives of Marie Laveau” “Her power was indeed legendary, but
legends can take on a life of their own and must be tested carefully against evidence”12
Since there is so little evidence, the stories become the bulk of what we have left.
The mystery that surrounded her in life has followed her into the after life. Local
Legend goes that the tomb that draws tens of thousands of visitor a year is not really
where she is buried. Locals say that her final resting place is a secret so as to not to
disturb her in the great beyond. We may never know the truth about who this woman
was, but she has left behind an abundance of stories that are still entertaining people over
one hundred years later. I do believe that all of the pieces to the puzzle have yet to be
uncovered. “the big easy” is a city full of secrets and with time and dedication to
researching the archives, the truth about the legendary woman will be revealed.
12
Janet Allured The mysterious voodoo queen, Marie laveaux: A study of powerful female leadership in
nineteenth-century new Orleans/Voodoo queen: The spirited lives of Marie laveau. ( H-Net Reviews in the
Humanities & Social Sciences, 2006), 3.
Bibliography – Since the primary sources are very limited for my research, I have
broken up the bibliography in a way that makes sense for this proposal. I have separated
out books, book reviews, articles, archives and websites. Some sources are scholarly,
some are not, but all are important to finding out everything that has been written thus
far.
Books
Fandrich, Ina Johanna. The mysterious voodoo queen, Marie Laveaux: A study of
powerful female leadership in nineteenth century New Orleans Lafayette, LA: University
of Louisiana at Layfayette, 2006.
Ward, Martha. Voodoo Queen: The Spirited Lives of Marie Laveau. Jackson: Univ. Press
of Mississippi, 2009.
Articles
Allured, Janet “The mysterious voodoo queen, Marie laveaux: A study of powerful
female leadership in nineteenth-century new Orleans/Voodoo queen: The spirited lives of
Marie laveau” H-Net Reviews in the Humanities & Social Sciences, , 1-5. 2006.
Anderson, Jeffrey E. Conjure in African American Society. LSU Press, 2007.
Anderson, John Q. 1960. "the New Orleans voodoo ritual dance and its twentieth-century
survivals." Southern Folklore Quarterly 24, no. 2: 135-143. Historical Abstracts with
Full Text, EBSCOhost (accessed October 8, 2013).
Bell, Caryn “The mysterious voodoo queen, Marie laveaux: A study of powerful female
leadership in nineteenth-century New Orleans.” Labour / Le Travail, 61, 278-280. 2006.
Bell, Caryn Cossé. "A New Orleans Voudou Priestess: The Legend and Reality of Marie
Laveau." Journal Of Southern History 74, no. 2 476-478. May 2008.
Blassingame, John W. Black New Orleans, 1860-1880. University of Chicago Press,
2008.
Bross, Heidi. 1989. The voodoo queen: women in Vodun. Amherst, Mass: [s.n.].
Burns, Khephra. 1992. "The queen of voodoo". Essence. 23.
Butler, Brooke. 2011. The other Magic Kingdom: New Orleans Voodoo and tourism.
Thesis (Ph. D.)--University of California, Davis, 2011.
Carbon, John Joseph. 1983. Marie Laveau: a full-length Voodoo opera. Thesis (Ph. D.)-University of California, Santa Barbara, 1983.
Fandrich, Ina Johanna. The Birth of New Orleans' Voodoo Queen: A Long-held Mystery
Resolved. Louisiana History. 46, no. 3: 293-309. 2005.
Jacobson Jordan, Tatia. 2009. Fashioning and refashioning Marie Laveau in American
memory and imagination. Tallahassee, Fla: Florida State University.
http://etd.lib.fsu.edu/theses/available/etd-06292009-223709/.
Johnson, Sylvester. 2010. "The Black Church". 446-467.
L'Hotsky, Tina. 1983. "Marie Laveau Is Calling Me". BOMB. (6): 22-24.
Martin, Kameelah L., Darryl Dickson-Carr, and Jerrilyn McGregory. 2006. Conjuring
moments and other such hoodoo African American women & spirit work. Thesis (Ph. D.)-Florida State University, 2006. http://etd.lib.fsu.edu/theses/available/etd-07062006004223.
McGee A.M. 2012. "Haitian Vodou and Voodoo: Imagined religion and popular
culture".Studies in Religion-Sciences Religieuses. 41 (2): 231-256.
Morrow Long, Carolynn . A New Orleans Voudou Priestess: The Legend and Reality of
Marie Laveau. Gainesville: University Press of Florida, 2007.
Long, Carolyn Morrow. 2005. "Marie Laveau: A Nineteenth-Century Voudou
Priestess".Louisiana History. 46: 263-292.
Neidenbach, Elizabeth Clark. 2005. The woman, the legend, the power: fictional
representations of Marie Laveau in twentieth-century literature. Thesis (M.A.)--College
of William and Mary, 2005.
Reinders, Robert C.. "The Churches And The Negro In New Orleans, 18501860." Phylon 22, no. 3: 241-248.Historical Abstracts with Full Text, 1961.
Jewell, Parker Rhodes. n.d. Marie Laveau, Voodoo Queen. Ann Arbor, MI: MPublishing,
University of Michigan Library. http://hdl.handle.net/2027/spo.0499697.0016.207.
Saloy, Mona Lisa. 1981. "MARIE LAVEAU". The Black Scholar. 12 (5): 22-23.
Sussman, Rachelle. 1998. Conjuring Marie Laveau: the syncretic life of a nineteenth
century Voodoo priestess in America. Thesis (M.A.)--Sarah Lawrence College, 1998.
Touchstone, Blake. "Voodoo in New Orleans." Louisiana History: The Journal of the
Louisiana Historical Association 13, no. 4 : 371-386. 1972.
Wilkie, Laurie A. "Magic and empowerment on the plantation: an archaeological
consideration of African-American world view."Southeastern Archaeology :136-148
1995.
Book Reviews
Anderson, Jeffrey E. 2009. "The Voodoo Queen Unearthed: Three Recent Biographies of
Marie Laveau". Nova Religion. 13 (1): 110-114.
Chireau, Yvonne. 2004. "[Review of] Voodoo Queen: The Spirited Lives of Marie
Laveau". Journal of American Ethnic History. 24 (1): 154-155.
Clark, Emily. 2005. "[Review of] Voodoo Queen: The Spirited Lives of Marie
Laveau".The Journal of Southern History. 71 (2): 443-445.
Clark, Mary Ann. 2008. "VOODOO QUEEN: THE SPIRITED LIVES OF MARIE
LAVEAU - By Martha Ward". Religious Studies Review. 34 (2): 123.
Dessens, Nathalie. 2008. "[Review of] A New Orleans Voudou Priestess: The Legend
and Reality of Marie Laveau". Caribbean Studies. 36 (1): 166-170.
Frey, Sylvia. “The mysterious voodoo queen, Marie laveaux: A study of powerful female
leadership in nineteenth-century New Orleans”. Journal of Southern History, 73(2), 454456. 2007.
Kern, Louis J. 2007. "[Review of] A New Orleans Voudou Priestess: The Legend and
Reality of Marie Laveau". The Journal of American History. 94 (1): 277-278.
Long, and Caryn Cosse Bell. 2008. "A New Orleans Voudou Priestess: The Legend and
Reality of Marie Laveau". The Journal of Southern History. 74 (2): 476.
Long, and Louis J Kern. 2007. "Book Reviews - A New Orleans Voudou Priestess: The
Legend and Reality of Marie Laveau". The Journal of American History. 94 (1): 277.
Powers, Madelon. 2008. "[Review of] A New Orleans Voudou Priestess: The Legend and
Reality of Marie Laveau". Louisiana History: The Journal of the Louisiana Historical
Association. 49 (3): 348-349.
Ward, and Alecia P Long. 2005. "Book Reviews - Voodoo Queen: The Spirited Lives of
Marie Laveau". The Journal of American History. 92 (1): 209.
Web Sites
"voodoo ." Luis libraries . http://louisdl.louislibraries.org/cdm/search/collection/ACC
(accessed November 29, 2013).
"RootsWeb: FOLKLORE-L [FOLKLORE FAMILY] The Spirits of New Orleans Part I:
The LaLaurie House." RootsWeb: FOLKLORE-L [FOLKLORE FAMILY] The Spirits
of New Orleans Part I: The LaLaurie House.
http://archiver.rootsweb.ancestry.com/th/read/FOLKLORE/2001-04/0987056483
(accessed December 5, 2013).
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