Haitian governments, often working with the Catholic Church, launched repeated campaigns against Vodou after independence, the most severe being the state-backed anti-superstition campaign of the 1930s, which saw temples destroyed and ceremonial objects burned across the country in a coordinated effort to suppress the religion in favour of Catholic orthodoxy, a persecution the houngan and mambo of the period practised through and, in many communities, in defiance of.
Vodou also carries a founding place in Haitian national memory: tradition holds that a Vodou ceremony at Bois Caiman in August 1791, led by a houngan, preceded the slave uprising that began the Haitian Revolution, though the precise historical details of that gathering are contested among historians working from fragmentary and often hostile contemporary sources. The long arc from persecution to the religion's formal recognition by the Haitian state in 2003 reflects a broader shift in how Vodou is regarded within Haiti itself, from a target of official suppression to an acknowledged part of national identity and practice, even as individual houngans and mambos continue to operate, as they always have, without any central hierarchy or state involvement in their day-to-day religious authority.