The Seven Nanchons Explained: Loa Families in Vodou

Q: What is a nanchon in Haitian Vodou?

In Haitian Vodou, a nanchon refers to a spiritual nation or family of loa. Each nanchon has its own ritual style, rhythms, symbols, and ancestral origins.

Q: What is the Petro nanchon?

Petro loa are associated with fire, transformation, protection, and historical resistance. Their cult developed in the context of colonial oppression and revolution.

by vamzzz · Published 02/17/2021 · Updated 01/15/2026

There are several families, or nanchons (from “nations”), of loa or Vodou spirits. These nanchons are: Rada (also Radha), Petro (also Pethro or Petwo), Nago, Kongo, Djouba, Ibo, and Ghede (also Guede or Gede). The most widely recognized divisions are the Rada and Petro nanchons. While each of the seven nanchons has its distinct characteristics, the nanchons are often grouped into two larger branches, each named after one of its constituent families.

veve with voodoo astributes

Although there is no scholarly consensus on this classification, it is generally argued that the Rada branch includes the nanchons Rada, Nago, and Djouba, while the Petwo branch includes Petwo, Kongo, Ibo, and Ghede. Some traditions place Djouba under the Petwo branch, and others consider the Kongo branch a distinct category. Another common classification system organizes the loa into just three broad categories: Rada, Petro, and Ghede.


RADA	PETRO	RADA & PETRO	GHEDE
Adjasou Agassou Ayida Ayizan Brise Damballah Erzuli Freda Filomez Gran Bwa Legba Loco Simbi Andezo (in sweet water) Sobo Kessuo	Agau Bakulu Bade Bosou Koblamin Cong Congo Savanne Erzuli Danto Erzuli Jan Petro Gran Simba Ibo Lele Jean Petro Kalfu Krabinay Linglessu Marinette Simbi Andezo (in sea water) Soybo Taureau trois graines Ti-Jean Petro	Agwe Marasa Obatala Ogoun Simbi Andezo	Azacca Baron Samedi Linto Maman Brigitte

1. Rada Loa

The loa of the Rada nanchon are generally viewed as strong but benevolent and balanced in their interactions with their devotees. These spirits are among the most revered, and many Vodou rituals begin with praise directed to them. Most Rada loa originate from West Africa, particularly from the Fon spiritual traditions of Dahomey (present-day Benin). They are often associated with water and life, and many are served with water during ritual honorings. Rada loa are described as “cool,” meaning they are less aggressive than Petro loa.

Although the personalities of some spirits can overlap with other nanchons, Rada loa are typically considered benevolent and creative, frequently associated with the color white. Their drumming and dancing patterns are usually rhythmic and on-beat, befitting their association with stability and order.

A Vodou priest who invokes Rada loa is called a houngan, and the temples where these spirits are honored are called hounfours. A priestess is called a mambo, regardless of which loa are invoked. Several Rada loa are commemorated annually at pilgrimage sites such as Sodo (Saut-d’Eau) in Haiti.

Vodou Rada altar with offerings and ritual objects

Important Loa in the Rada Nanchon

• Papa Legba Atibon – He is depicted as an old man; Saint Lazarus is used to represent him in the hounfo (temple). He opens the gate to the spirits and translates between human languages and the languages of the spirits.

• Marasa Dosu Dosa – They are divine twins, appearing either as two or three children. They are represented by Saints Cosmas and Damian, or by the Three Virtues. (Sometimes classified as Petro.)

• Papa Loko Atisou and Manbo Ayizan Velekete – The prototypical priest and priestess of the tradition. They confer the office of priesthood during initiation.

• Danbala Wedo and Ayida Wedo – The white serpent and the rainbow; together they are the oldest living beings. Danbala, the serpent spirit who represents energy and life, brings people into Vodou. Saint Patrick and Moses are used to represent Danbala.

• Ogou Feray – A fierce general who works hard for his children, but can also be moody and sullen at times.

• Ogou Badagri – A diplomat and the chief rival of Ogou Feray.

• Ezili Freda – The spirit of love and femininity. She is a mature, light-skinned woman who enjoys the finest things: jewelry, expensive perfume, champagne, etc. She is said to own all men (or believes she does) and can be very jealous. She grants romance and luxury. She is so pure that she must never touch the bare ground. Her main rival is her sister, Ezili Dantor.

• Agwe Tawoyo – He rules the sea and those who have crossed the ocean, and is symbolized by his boat, Imamou. Saint Ulrich is his Catholic counterpart. (Sometimes classified as Petro.)

• Lasirèn – Mistress of the sea and of music.

• Filomez – A water spirit who is served with pastel colors such as blue, pink, and sometimes green. In some Vodou houses, she is considered the younger sister of Ezili Freda; in others, she is not. Filomez is regarded as a very rare yet potent loa.

Some loa, exhibiting both beneficent and destructive aspects, belong to both the Rada and the more warlike Petro nanchon. This is true of Agwe, Erzulie, and Simbi Andezo, among others.

2. Petro or Petwo Loa

The loa of this nanchon are aggressive, demanding, quick, and protective, and are more often associated with darker subjects and practices. The origins of this nanchon are unclear, but many believe them to be the spirits of the original enslaved Africans and Haiti’s indigenous people (the Taíno—almost completely wiped out after European contact), forming a kind of “home-grown” family of spirits. In contrast to the old African Rada nanchon, the loa of the Petro nanchon are mostly newcomers and are closely associated with Haiti and the New World.

These spirits were called upon during the slave revolts beginning in 1791, which ultimately led to the defeat of Napoleon’s troops in 1803 and independence in 1804. The name Petro may be derived from a slave priest of mixed African and Spanish blood named Don Pedro, who was one of the rebellion’s leaders. One of the loa in this nanchon bears his name (Jean Petwo).

Some Individual Loa of the Petro Nanchon

The Petro loa are generally the more fiery, occasionally aggressive, and warlike loa, and are associated with Haiti and the New World. Typical representatives of the Petro loa include Ezili Dantor, Marinette, Met Kalfu (Maître Carrefour, “Master of the Crossroads”), Ogoun, Krabinay, and Ti-Jean Petro.

Ezili Dantor—sister to Ezili Freda in the Rada nanchon—is a spirit of love, but with a pronounced penchant for violence or revenge. Some loa, which have both beneficent and destructive aspects, belong to both the Rada and Petro nanchons at the same time. This is true of the spirit beings Agwe, Erzulie, and Simbi Andezo, among others.

In African Vodou, two groups of loa existed, called Kongo (such as Kongo Savanne) and Ibo (such as Ibo Lele), which were similar to the Petro loa. In Haiti, they are considered groups of distinctly cruel loa within the Petro nanchon.

Rites

The Petro rites are an integral part of the initiation ceremony (kanzo), the rite by which serviteurs are initiated as priests and priestesses (houngans and mambos) of Haitian Vodou. The bat gé, the ceremony that precedes the kanzo, is dedicated to the Petro loa, and the paquet kongo created by and for new initiates are made under the watch of the Petro spirits.

Mistakenly, the Rada loa are often referred to as “good” and the Petro loa as “evil.” This is incorrect: the Rada loa can be used to perform malevolent magic, while the Petro loa can heal and perform beneficial workings. They are more accurately described as “cool” and “hot,” respectively.

The drums, dancing, and rhythms are off-beat, sharp, and unforgiving, like the crack of a rawhide whip. The traditional color of the Petro loa is red, and the rhythms and dance styles associated with Petwo include Petwo, Makiya, Bumba, Makanda, and Kita.

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3. Nago Loa

The loa of this nanchon represent power. Its members embody the attributes of warriors and leaders. They originate from the Yoruba people of southwestern Nigeria and are closely associated with Ogun (sometimes written Ogou), the Yoruba blacksmith god. The loa in this group typically bear names beginning with Ogoun or Ogun, such as Ogun Fèray and Ogun Badagri. As such, they are represented by steel and fire.

The Nago rites are replete with military imagery. These spirits provide masculine, fatherly counsel and support. The rhythm and dance style associated with these rites is also called Nago.

4. Djouba Loa

The loa of this nanchon are connected to cultivation and farming. They personify peasants, both in appearance and in manner. It is generally assumed that this nanchon originates from the island of Martinique. The principal loa of this group is Azaka. The rhythms and dance styles associated with this nanchon are Djouba (Matinik) and Abitan.

5. Congo or Kongo Loa

The Congo nanchon is a complex fanmi, and this complexity is well illustrated by the Simbi lwa. In the Congo region, these spirits were called basimbi and designated spirits dwelling around ponds, rivers, and freshwater sources. At times, they were understood as a class of spirit composed of highly developed ancestral beings.

The Simbi range from balanced and benevolent forms, such as Simbi Andezo, to figures such as Simbi Macaya, the lwa adopted as patron of the Bizango cult formed by Makandal during the rebellion of 1757. Simbi Macaya is regarded as violent and dangerous, and it is said that slave masters were sacrificed to him during Makandal’s time.

The Congo Petro rites are said to be of Bakongo origin, and some scholars argue that Bakongo traditions informed Petro ritual practice, as well as many secret societies and more obscure rites such as Zandor. The patrons of the Zandor rites are Ti Jean Zandor and Erzulie Zandor, but the tradition also includes Krabinay, Marinette, and Simbi Yan-Kita. The Kita lwa form a subdivision within the Congo nanchon, together with Boumba, Caplau, Kanga, and Mandange.

According to Métraux, the Congo division is further divided into Congo du bord de la mer (“seashore Congos”) and Congo savane (“wild Congos”). It is the latter that exert influence on the Zandor rites and take on ferocious and nefarious qualities, imparting superior knowledge of herbalism, malefica, and wanga.

The seashore Congos are said to be fair-skinned, with long black hair, superior intellect, and more refined manners than the wild or interior Congo spirits. This form suggests a connection with La Sirèn and Agwe, and thus with the powers of prophecy, dreams, and inspiration. Interestingly, this class of lwa appears to have been known in Haiti prior to African population influx, as the Taíno people recognized a spirit called Zimi, described as copper-red in hue with long black hair, dwelling near springs and fresh waters. These spirits are usually referred to as Ti-Simbi.

Simbi Andezo is the Simbi who, like Legba and Danbala, possesses a dual perspective, seeing two sides simultaneously. Like Legba, he opens the crossroads for entry into ritual, but Andezo opens the crossroads between the rites themselves. He possesses the power to turn sweetness into vinegar and bitterness into honey.

He is a Simbi of inspiration and secrecy, and although shy and difficult to know—as all Simbi are—he possesses a unique Janus-like quality between the Rada and Petro rites, bringing equilibrium between the two. Catholic imagery associated with Simbi varies from Moses to Saint Charles Borromeo, but most commonly the Three Magi are used to represent him; thus, January 6 becomes an important day for the celebration of this mystery.

The more balanced Kongo loa are gracious and enjoy song and dance. Music played for the Kongo nanchon is unique in that it is also popular in secular settings. In Vodou worship houses, called tanp (from the French temple), dolls representing these spirits are displayed, adorned in brightly colored clothing. Spirits of this group include Kongo Zando, Rwa Wangol, many Simbi loa, and Marinette, a fierce and greatly feared female loa who is also classified as a Petro loa. The rhythm and dance style associated with this nanchon bears the same name.

6. Ibo Loa

The loa of this nanchon originate from the Igbo (Ibo) people of southeastern Nigeria. Their chief attributes include pride—sometimes to the point of arrogance—and a demanding nature that makes them difficult to satisfy. These spirits preside over sacred objects known as kanari, clay pots in which the soul of the initiate is said to reside during ritual possession.

The best-known loa of this group is Ibo Lélé (“the Chatterer”). The rhythm and dance style associated with this nanchon also bears the same name.

nanchons - Haitian Vodou altar created during a festival for the Guede spirits, Boston, MA. Top right area is offerings to Rada spirits; top left to Petwo spirits; bottom to Gede

Haitian Vodou altar created for three nanchons during a festival for the Ghede spirits, Boston, MA. Top right area is offerings to Rada spirits; top left to Petro spirits; bottom to Ghede

7. Ghédé Loa

The loa of this nanchon are associated with the dead, as well as with carnality and eroticism. More accurately, they govern the cycle of life and death. They also serve as intermediaries between the living and the dead. Ghédé loa have the ability to read minds and know everything that happens in both worlds.

If a child is dying, Ghédé is prayed to. It is believed that he will not take a life before its time and will protect the little ones. The Ghédé are represented by figures dressed in black with white faces. They transport dead souls, behave irreverently, make obscene jokes, and perform dances that mimic sexual intercourse. The Ghédé celebrate life amid death and are also tricksters.

They are the largest family of loa in Vodou. Their numbers are known only to their father, Baron Simityè (Baron Cemetery), and their mother, Grann Brijit (Grandmother Brigitte, Maman Brigitte). The latter and the Barons (La Croix, Samedi, Cimitière, Kriminel) rule and lead the Ghédé. The most famous loa of this nanchon is Baron Samedi. He is macabre, obscene, and lives in cemeteries. Other loa include Ghédé Nibo, Baron Lakwa, and Ghédé Zarien.

Aside from their extremely important role in Vodou, the Ghédé are the goofiest loa. As a family, they are loud, rude (although rarely to the point of real insult), sexual, and generally a lot of fun. As beings who have already lived, they have nothing to fear and often display how far beyond consequence and ordinary feeling they are when manifesting in a service—for example, eating glass or raw chili peppers.

Their favorite drink is Piman Kleren, a fiery rum infused with 21 hot peppers. They love it so much that they pour it over their bodies, wash their faces, and even their genitalia with it. Their presence often puts everyone in the assembly in a sexualized mood; some Ghédé are known to be gay.

There are male and female Ghédé. When they come into possession, they often wear sunglasses (sometimes with a missing lens) and may cover their faces with baby powder. They wear white, black, or purple clothing. They gossip and reveal people’s embarrassing secrets to the amusement of participants, but if they pull someone aside and ask a serious question, they provide the best answer they can.

Some Ghédé have humorous names. For example, Ghédé Pete (“Ghédé the Farter”) and Ghédé Egare (“Ghédé the Retarded”). Others are respected, old, wise, and rare, such as Brav Ghédé Nibo (“The Brave Ghédé Nibo”). Nibo is the name of an ancient village in Nigeria. Other notable Ghédé include Ghédé Avoka (“Ghédé the Lawyer”), Ghédé Mazaka, and Ghédé Zariyen (“Ghédé the Spider”).

Ghédé feasts are usually celebrated throughout Haiti on November 2, in conjunction with All Saints’ Day (Tous les Saints). Huge crowds fill the streets on the way to cemeteries. Drums are beaten, candles are lit, songs are sung, and Vèvè are drawn on the ground. It is a true celebration. Black goats are sacrificed in their honor. The rhythm and dance style associated with this nanchon is called Banda. Their traditional colors are black and purple.

A popular song for Brav Ghédé goes:

Brav Ghédé alovi e
M’pat vin isi pou’m ret a moun o
Fouye twou a se mwen, antere a se mwen (bis)
Mwen pat vin isi pou’m ret ak moun o

Brav Ghédé Alovi eh
I didn’t come here to be anyone’s servant
Digging the hole; it’s me. Burying; it’s me (bis)
I didn’t come here to be anyone’s servant.

Frequently Asked Questions about the Seven Nanchons in Vodou

What is a nanchon in Haitian Vodou?

In Haitian Vodou, a nanchon refers to a spiritual “nation” or family of loa. Each nanchon has its own ritual style, rhythms, colors, and ancestral origins.

How many nanchons are there in Vodou?

Traditionally, Vodou recognizes seven major nanchons: Rada, Petro, Ghede, Kongo, Nago, Ibo, Djouba, with additional local or lineage-specific variations.

What is the Rada nanchon?

The Rada nanchon consists of ancestral loa associated with balance, water, order, and stability. Rada spirits are generally considered benevolent and foundational to Vodou ritual life.

What is the Petro nanchon?

Petro loa are associated with heat, transformation, protection, and historical trauma, particularly linked to the experience of slavery and resistance in Saint-Domingue.

Who are the Ghede loa?

The Ghede nanchon governs death, sexuality, rebirth, and ancestral continuity. Ghede spirits are known for their humor, transgression of norms, and liminal role between life and death.

Are nanchons ethnic or symbolic?

While many nanchons reflect African ethnic origins, in Vodou they function primarily as ritual and cosmological groupings, not literal ethnic categories.