The slaves from Africa practiced their inherent religion when they were brought to other places (Belgum, 1991; Robinson, 1998).
Vodun went though a history of persecution. In the reign of Christianity and Muslim in the colonial era, the people that practiced this religion were killed and the establishments and places of worship were annihilated. Conversion to Christianity is widespread in the regions where African slave are deployed. Another contradiction was experienced during the Marxism era. There were deemed to have occurred due to the threat that it incurred on the stability of other religions. Another reason that is perceived is the unconventional practices of the group that can be unacceptable to people outside the religion. Even in Benin where the religion was practiced, also experienced period of decline but was regained in 1989 during the democratic leadership and had become the official religion in 1996. There are also groups in the North America that practices this religion. In the South America similar religions that can be related to Vodun are Umbanda, Quimbanda and Camdomble. In fact, the present population of people that practice Vodun reaches to 60 million allover the world (Belgum, 1991; Robinson, 1998).
In the study on the African religion, specifically the Vodun and other related religion, certain impartialities are often experienced. This is on the basis of the accounts that can be observed on the early studies that are conducted. Thus, the determination of the facts and the deciphering of the through behind these religions that are often treated with hostility is a challenge. The problems are oftentimes related to the generalization of the practices of the religions which can be considered rare and unique, thus, is not patterned to other religious practices. This is the main reason for such contempt over the religion that are usually described negatively when seen from the outside due to the fact that powers of the Supreme Being is depicted through the terror it can bring to the mortal (Clarke, and Sutherland, 1991).
Although the religion receives criticisms on the basis of the unconventionality of the beliefs and the practices of faith, this very characteristic is the subject of admiration of the groups that are open to eccentricity of different religions. This is due to the meekness of the practices and the expression of great care, sympathy and compassion the natural spirit of the world (Clarke, and Sutherland, 1991).
Through the analysis of the African religion through the opposing points of view of the groups that affirm or contradict the Vodun and other related religion, it can be deemed that focusing solely on the eccentricity and unconventionality of the religion works for both ways in relation to the acceptance and propagation of the religion. It can either permit or hinder the growth of the religion.
In relation to the views on the Vodun religion in Africa, the insight of the Protestant missionaries is an important affective factor on the development of the religion. The missionaries deemed that Vodun hinders the development of the Africans. This view is due to the fact that they consider this religion as a primitive belief that causes the stagnation of the outlook of the people and affects the economy on the basis it is the main religion on the nation (Clarke, and Suth