Enclave = “Area within a country or a city where people live who have a different nationality or culture from the people living in the surrounding country or city”. This enclave is located in the heart of Brooklyn and is populated by Hasidic, a special group within Orthodox Judaism founded in the mid-eighteenth century in Eastern and Central Europe by Jewish mystics. Like other religious revitalization movements, Hasidism was at once a call to spiritual renewal and a protest against the prevailing religious establishment and culture. After World War II, Hasidism was transplanted by immigrants to America, Israel, Canada, Australia and Western Europe. Hasidism is a theocratic society where a dynastic leader - rebbe - combines political and religious authority. People live in courts, tightly-knit communities known by the name of the town where they originated. The Hasidic in Williamsburg belong to the Satmar dinasty who came from the Romanian city of Satu Mare. New York, 2010.

Enclave = “Area within a country or a city where people live who have a different nationality or culture from the people living in the surrounding country or city”. This enclave is located in the heart of Brooklyn and is populated by Hasidic, a special group within Orthodox Judaism founded in the mid-eighteenth century in Eastern and Central Europe by Jewish mystics. Like other religious revitalization movements, Hasidism was at once a call to spiritual renewal and a protest against the prevailing religious establishment and culture. After World War II, Hasidism was transplanted by immigrants to America, Israel, Canada, Australia and Western Europe. Hasidism is a theocratic society where a dynastic leader - rebbe - combines political and religious authority. People live in courts, tightly-knit communities known by the name of the town where they originated. The Hasidic in Williamsburg belong to the Satmar dinasty who came from the Romanian city of Satu Mare. New York, 2010.

Enclave = “Area within a country or a city where people live who have a different nationality or culture from the people living in the surrounding country or city”. This enclave is located in the heart of Brooklyn and is populated by Hasidic, a special group within Orthodox Judaism founded in the mid-eighteenth century in Eastern and Central Europe by Jewish mystics. Like other religious revitalization movements, Hasidism was at once a call to spiritual renewal and a protest against the prevailing religious establishment and culture. After World War II, Hasidism was transplanted by immigrants to America, Israel, Canada, Australia and Western Europe. Hasidism is a theocratic society where a dynastic leader - rebbe - combines political and religious authority. People live in courts, tightly-knit communities known by the name of the town where they originated. The Hasidic in Williamsburg belong to the Satmar dinasty who came from the Romanian city of Satu Mare. New York, 2010.

Enclave = “Area within a country or a city where people live who have a different nationality or culture from the people living in the surrounding country or city”. This enclave is located in the heart of Brooklyn and is populated by Hasidic, a special group within Orthodox Judaism founded in the mid-eighteenth century in Eastern and Central Europe by Jewish mystics. Like other religious revitalization movements, Hasidism was at once a call to spiritual renewal and a protest against the prevailing religious establishment and culture. After World War II, Hasidism was transplanted by immigrants to America, Israel, Canada, Australia and Western Europe. Hasidism is a theocratic society where a dynastic leader - rebbe - combines political and religious authority. People live in courts, tightly-knit communities known by the name of the town where they originated. The Hasidic in Williamsburg belong to the Satmar dinasty who came from the Romanian city of Satu Mare. New York, 2010.

Enclave = “Area within a country or a city where people live who have a different nationality or culture from the people living in the surrounding country or city”. This enclave is located in the heart of Brooklyn and is populated by Hasidic, a special group within Orthodox Judaism founded in the mid-eighteenth century in Eastern and Central Europe by Jewish mystics. Like other religious revitalization movements, Hasidism was at once a call to spiritual renewal and a protest against the prevailing religious establishment and culture. After World War II, Hasidism was transplanted by immigrants to America, Israel, Canada, Australia and Western Europe. Hasidism is a theocratic society where a dynastic leader - rebbe - combines political and religious authority. People live in courts, tightly-knit communities known by the name of the town where they originated. The Hasidic in Williamsburg belong to the Satmar dinasty who came from the Romanian city of Satu Mare. New York, 2010.

Enclave = “Area within a country or a city where people live who have a different nationality or culture from the people living in the surrounding country or city”. This enclave is located in the heart of Brooklyn and is populated by Hasidic, a special group within Orthodox Judaism founded in the mid-eighteenth century in Eastern and Central Europe by Jewish mystics. Like other religious revitalization movements, Hasidism was at once a call to spiritual renewal and a protest against the prevailing religious establishment and culture. After World War II, Hasidism was transplanted by immigrants to America, Israel, Canada, Australia and Western Europe. Hasidism is a theocratic society where a dynastic leader - rebbe - combines political and religious authority. People live in courts, tightly-knit communities known by the name of the town where they originated. The Hasidic in Williamsburg belong to the Satmar dinasty who came from the Romanian city of Satu Mare. New York, 2010.

Enclave = “Area within a country or a city where people live who have a different nationality or culture from the people living in the surrounding country or city”. This enclave is located in the heart of Brooklyn and is populated by Hasidic, a special group within Orthodox Judaism founded in the mid-eighteenth century in Eastern and Central Europe by Jewish mystics. Like other religious revitalization movements, Hasidism was at once a call to spiritual renewal and a protest against the prevailing religious establishment and culture. After World War II, Hasidism was transplanted by immigrants to America, Israel, Canada, Australia and Western Europe. Hasidism is a theocratic society where a dynastic leader - rebbe - combines political and religious authority. People live in courts, tightly-knit communities known by the name of the town where they originated. The Hasidic in Williamsburg belong to the Satmar dinasty who came from the Romanian city of Satu Mare. New York, 2010.

They call themselves the “UN of religion” and looking at the faces of people at the Govinda Hare Krishna temple at 305 Schermerhorn Street in Brooklyn, New York, it is impossible not agree with the definition. People come from all over the world: Asia, Africa, Europe and obviously America. The atmosphere is joyful while they dance and chant “Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare”. As a photographer, I never felt more welcomed in a community. From the first day, I only received invitation to share my time and enjoy the food that on Sunday night the staff of the temple offers for free to everybody. New York, 2011.

They call themselves the “UN of religion” and looking at the faces of people at the Govinda Hare Krishna temple at 305 Schermerhorn Street in Brooklyn, New York, it is impossible not agree with the definition. People come from all over the world: Asia, Africa, Europe and obviously America. The atmosphere is joyful while they dance and chant “Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare”. As a photographer, I never felt more welcomed in a community. From the first day, I only received invitation to share my time and enjoy the food that on Sunday night the staff of the temple offers for free to everybody. New York, 2011.

They call themselves the “UN of religion” and looking at the faces of people at the Govinda Hare Krishna temple at 305 Schermerhorn Street in Brooklyn, New York, it is impossible not agree with the definition. People come from all over the world: Asia, Africa, Europe and obviously America. The atmosphere is joyful while they dance and chant “Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare”. As a photographer, I never felt more welcomed in a community. From the first day, I only received invitation to share my time and enjoy the food that on Sunday night the staff of the temple offers for free to everybody. New York, 2011.

They call themselves the “UN of religion” and looking at the faces of people at the Govinda Hare Krishna temple at 305 Schermerhorn Street in Brooklyn, New York, it is impossible not agree with the definition. People come from all over the world: Asia, Africa, Europe and obviously America. The atmosphere is joyful while they dance and chant “Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare”. As a photographer, I never felt more welcomed in a community. From the first day, I only received invitation to share my time and enjoy the food that on Sunday night the staff of the temple offers for free to everybody. New York, 2011.

They call themselves the “UN of religion” and looking at the faces of people at the Govinda Hare Krishna temple at 305 Schermerhorn Street in Brooklyn, New York, it is impossible not agree with the definition. People come from all over the world: Asia, Africa, Europe and obviously America. The atmosphere is joyful while they dance and chant “Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare”. As a photographer, I never felt more welcomed in a community. From the first day, I only received invitation to share my time and enjoy the food that on Sunday night the staff of the temple offers for free to everybody. New York, 2011.

They call themselves the “UN of religion” and looking at the faces of people at the Govinda Hare Krishna temple at 305 Schermerhorn Street in Brooklyn, New York, it is impossible not agree with the definition. People come from all over the world: Asia, Africa, Europe and obviously America. The atmosphere is joyful while they dance and chant “Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare”. As a photographer, I never felt more welcomed in a community. From the first day, I only received invitation to share my time and enjoy the food that on Sunday night the staff of the temple offers for free to everybody. New York, 2011.

They call themselves the “UN of religion” and looking at the faces of people at the Govinda Hare Krishna temple at 305 Schermerhorn Street in Brooklyn, New York, it is impossible not agree with the definition. People come from all over the world: Asia, Africa, Europe and obviously America. The atmosphere is joyful while they dance and chant “Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare”. As a photographer, I never felt more welcomed in a community. From the first day, I only received invitation to share my time and enjoy the food that on Sunday night the staff of the temple offers for free to everybody. New York, 2011.

They call themselves the “UN of religion” and looking at the faces of people at the Govinda Hare Krishna temple at 305 Schermerhorn Street in Brooklyn, New York, it is impossible not agree with the definition. People come from all over the world: Asia, Africa, Europe and obviously America. The atmosphere is joyful while they dance and chant “Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare”. As a photographer, I never felt more welcomed in a community. From the first day, I only received invitation to share my time and enjoy the food that on Sunday night the staff of the temple offers for free to everybody. New York, 2011.

They call themselves the “UN of religion” and looking at the faces of people at the Govinda Hare Krishna temple at 305 Schermerhorn Street in Brooklyn, New York, it is impossible not agree with the definition. People come from all over the world: Asia, Africa, Europe and obviously America. The atmosphere is joyful while they dance and chant “Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare”. As a photographer, I never felt more welcomed in a community. From the first day, I only received invitation to share my time and enjoy the food that on Sunday night the staff of the temple offers for free to everybody. New York, 2011.

Religion is more than just knowing, it is also believing in the transcendent, the divine, and acting on belief. Religion involves ritual and worship, as I documented at the Redeemer Christian Church, a Jehovah's Witnesses Temple in Brooklyn, New York. On Sundays and during the week, families with children pray, dance and sing for the glory of the Lord. Lay people practicing biodance, yoga or aerobics, these faithful gather in a large hall on Weirfield Street in Ridgewood and celebrate their Christian faith with a discharge of adrenaline. The music is loud, the rhythm is pounding and the energy is unusual, to say the least, for a religious celebration. Among the parishioners there is a Drama Team in charge of inspiring and encouraging celebrations. The majority of the faithful at the Redeemer Christian Church are Dominicans who, despite having emigrated to the US many years ago, still belong to a very separate social, linguistic and religious ghetto. New York, 2011.

Religion is more than just knowing, it is also believing in the transcendent, the divine, and acting on belief. Religion involves ritual and worship, as I documented at the Redeemer Christian Church, a Jehovah's Witnesses Temple in Brooklyn, New York. On Sundays and during the week, families with children pray, dance and sing for the glory of the Lord. Lay people practicing biodance, yoga or aerobics, these faithful gather in a large hall on Weirfield Street in Ridgewood and celebrate their Christian faith with a discharge of adrenaline. The music is loud, the rhythm is pounding and the energy is unusual, to say the least, for a religious celebration. Among the parishioners there is a Drama Team in charge of inspiring and encouraging celebrations. The majority of the faithful at the Redeemer Christian Church are Dominicans who, despite having emigrated to the US many years ago, still belong to a very separate social, linguistic and religious ghetto. New York, 2011.

Religion is more than just knowing, it is also believing in the transcendent, the divine, and acting on belief. Religion involves ritual and worship, as I documented at the Redeemer Christian Church, a Jehovah's Witnesses Temple in Brooklyn, New York. On Sundays and during the week, families with children pray, dance and sing for the glory of the Lord. Lay people practicing biodance, yoga or aerobics, these faithful gather in a large hall on Weirfield Street in Ridgewood and celebrate their Christian faith with a discharge of adrenaline. The music is loud, the rhythm is pounding and the energy is unusual, to say the least, for a religious celebration. Among the parishioners there is a Drama Team in charge of inspiring and encouraging celebrations. The majority of the faithful at the Redeemer Christian Church are Dominicans who, despite having emigrated to the US many years ago, still belong to a very separate social, linguistic and religious ghetto. New York, 2011.

Religion is more than just knowing, it is also believing in the transcendent, the divine, and acting on belief. Religion involves ritual and worship, as I documented at the Redeemer Christian Church, a Jehovah's Witnesses Temple in Brooklyn, New York. On Sundays and during the week, families with children pray, dance and sing for the glory of the Lord. Lay people practicing biodance, yoga or aerobics, these faithful gather in a large hall on Weirfield Street in Ridgewood and celebrate their Christian faith with a discharge of adrenaline. The music is loud, the rhythm is pounding and the energy is unusual, to say the least, for a religious celebration. Among the parishioners there is a Drama Team in charge of inspiring and encouraging celebrations. The majority of the faithful at the Redeemer Christian Church are Dominicans who, despite having emigrated to the US many years ago, still belong to a very separate social, linguistic and religious ghetto. New York, 2011.

Religion is more than just knowing, it is also believing in the transcendent, the divine, and acting on belief. Religion involves ritual and worship, as I documented at the Redeemer Christian Church, a Jehovah's Witnesses Temple in Brooklyn, New York. On Sundays and during the week, families with children pray, dance and sing for the glory of the Lord. Lay people practicing biodance, yoga or aerobics, these faithful gather in a large hall on Weirfield Street in Ridgewood and celebrate their Christian faith with a discharge of adrenaline. The music is loud, the rhythm is pounding and the energy is unusual, to say the least, for a religious celebration. Among the parishioners there is a Drama Team in charge of inspiring and encouraging celebrations. The majority of the faithful at the Redeemer Christian Church are Dominicans who, despite having emigrated to the US many years ago, still belong to a very separate social, linguistic and religious ghetto. New York, 2011.

Religion is more than just knowing, it is also believing in the transcendent, the divine, and acting on belief. Religion involves ritual and worship, as I documented at the Redeemer Christian Church, a Jehovah's Witnesses Temple in Brooklyn, New York. On Sundays and during the week, families with children pray, dance and sing for the glory of the Lord. Lay people practicing biodance, yoga or aerobics, these faithful gather in a large hall on Weirfield Street in Ridgewood and celebrate their Christian faith with a discharge of adrenaline. The music is loud, the rhythm is pounding and the energy is unusual, to say the least, for a religious celebration. Among the parishioners there is a Drama Team in charge of inspiring and encouraging celebrations. The majority of the faithful at the Redeemer Christian Church are Dominicans who, despite having emigrated to the US many years ago, still belong to a very separate social, linguistic and religious ghetto. New York, 2011.

Religion is more than just knowing, it is also believing in the transcendent, the divine, and acting on belief. Religion involves ritual and worship, as I documented at the Redeemer Christian Church, a Jehovah's Witnesses Temple in Brooklyn, New York. On Sundays and during the week, families with children pray, dance and sing for the glory of the Lord. Lay people practicing biodance, yoga or aerobics, these faithful gather in a large hall on Weirfield Street in Ridgewood and celebrate their Christian faith with a discharge of adrenaline. The music is loud, the rhythm is pounding and the energy is unusual, to say the least, for a religious celebration. Among the parishioners there is a Drama Team in charge of inspiring and encouraging celebrations. The majority of the faithful at the Redeemer Christian Church are Dominicans who, despite having emigrated to the US many years ago, still belong to a very separate social, linguistic and religious ghetto. New York, 2011.

Religion is more than just knowing, it is also believing in the transcendent, the divine, and acting on belief. Religion involves ritual and worship, as I documented at the Redeemer Christian Church, a Jehovah's Witnesses Temple in Brooklyn, New York. On Sundays and during the week, families with children pray, dance and sing for the glory of the Lord. Lay people practicing biodance, yoga or aerobics, these faithful gather in a large hall on Weirfield Street in Ridgewood and celebrate their Christian faith with a discharge of adrenaline. The music is loud, the rhythm is pounding and the energy is unusual, to say the least, for a religious celebration. Among the parishioners there is a Drama Team in charge of inspiring and encouraging celebrations. The majority of the faithful at the Redeemer Christian Church are Dominicans who, despite having emigrated to the US many years ago, still belong to a very separate social, linguistic and religious ghetto. New York, 2011.

Religion is more than just knowing, it is also believing in the transcendent, the divine, and acting on belief. Religion involves ritual and worship, as I documented at the Redeemer Christian Church, a Jehovah's Witnesses Temple in Brooklyn, New York. On Sundays and during the week, families with children pray, dance and sing for the glory of the Lord. Lay people practicing biodance, yoga or aerobics, these faithful gather in a large hall on Weirfield Street in Ridgewood and celebrate their Christian faith with a discharge of adrenaline. The music is loud, the rhythm is pounding and the energy is unusual, to say the least, for a religious celebration. Among the parishioners there is a Drama Team in charge of inspiring and encouraging celebrations. The majority of the faithful at the Redeemer Christian Church are Dominicans who, despite having emigrated to the US many years ago, still belong to a very separate social, linguistic and religious ghetto. New York, 2011.

Religion is more than just knowing, it is also believing in the transcendent, the divine, and acting on belief. Religion involves ritual and worship, as I documented at the Redeemer Christian Church, a Jehovah's Witnesses Temple in Brooklyn, New York. On Sundays and during the week, families with children pray, dance and sing for the glory of the Lord. Lay people practicing biodance, yoga or aerobics, these faithful gather in a large hall on Weirfield Street in Ridgewood and celebrate their Christian faith with a discharge of adrenaline. The music is loud, the rhythm is pounding and the energy is unusual, to say the least, for a religious celebration. Among the parishioners there is a Drama Team in charge of inspiring and encouraging celebrations. The majority of the faithful at the Redeemer Christian Church are Dominicans who, despite having emigrated to the US many years ago, still belong to a very separate social, linguistic and religious ghetto. New York, 2011.

Religion is more than just knowing, it is also believing in the transcendent, the divine, and acting on belief. Religion involves ritual and worship, as I documented at the Redeemer Christian Church, a Jehovah's Witnesses Temple in Brooklyn, New York. On Sundays and during the week, families with children pray, dance and sing for the glory of the Lord. Lay people practicing biodance, yoga or aerobics, these faithful gather in a large hall on Weirfield Street in Ridgewood and celebrate their Christian faith with a discharge of adrenaline. The music is loud, the rhythm is pounding and the energy is unusual, to say the least, for a religious celebration. Among the parishioners there is a Drama Team in charge of inspiring and encouraging celebrations. The majority of the faithful at the Redeemer Christian Church are Dominicans who, despite having emigrated to the US many years ago, still belong to a very separate social, linguistic and religious ghetto. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Zen Center of New York City, at 500 State Street in Brooklyn, is one of the few residential Buddhist training centers in the city and represents the metropolitan branch of the Mountains and Rivers Order located upstate NY. The vitality of Zen training relies on the integration of spiritual practice with daily life and the ZCNYC is a model for how a lay center can meet the needs of urban practitioners. Within the Order, students, residents and retreat participants engage the Eight Gates of Zen, a training matrix rooted in Japan. The cornerstone of Zen training is zazen, the formal practice of seated meditation. Za means “sitting”, zen means meditation. In its beginning stages, zazen is a practice of concentration, with a focus on following or counting the breath. But more than just meditation, zazen is a powerful tool of self-inquiry, boundless in its purpose to reveal the basis of reality. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

The Murid Islamic Community in America, MICA, is an Islamic Religious non profit organization founded in 1989 and located at 46 Edgecombe Avenue in Harlem, New York. Most of its faithful are from Senegal and meet at least one time a week in a brownstone building not big enough to accommodate everyone. Some of them pray on the street, some other in the kitchen or the rooms that during the week are occupied by people who just arrived in the city and still don't have a place where to live. The masjid - worship center - of Harlem is where immigrants go to maintain their bonds with each other and to find meaning in their struggle to survive and prosper in America. "You can come here to eat, to pray, to get free food, to ask questions, to use the bathroom. It’s for everybody. That’s what we call Islam", they say. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.

This series portrays a group of Haitians during Vodou rituals in houses and public spaces in Brooklyn, New York. People have many prejudices about Vodou that, in most cases, is associated with black magic and superstition, but I found a community deeply tied to its country, ancestors and believes. Each celebration is a time for unity and fraternity among Haitians trying to make contact not only with the spirits, but also between them, here and now. Vodou rituals and pantheon reflect a lot of the Roman Catholicism tradition as well as African religious heritage. Haitian Vodouists revere a supreme God – Bondye - and a world of powerful spirits, Iwa, who link the human with the divine. There are hundreds of lwa in the Vodou religion, and each has its own personality, strengths, weaknesses, and favorite objects. Ceremonies move to the rhythm of the drum; induced by sound and glitter, the lwa may possess their servitors or, as Haitians say, ride the horses. Gede is the name of a family of raucous spirits who personify the ancestral dead and sexual regeneration; the Gede Iwa are some of the most interesting and outrageous spirits in the Vodou tradition and generally, when they decide to show up, they ride the horses at the end of the celebration. New York, 2011.