Mawu-Lisa carries a same-figure-other-register edge to Deity 3352 because Fon tradition names the pair as the supreme creator standing at the head of the pantheon, a real and attested theological claim. It is a different claim from active cult, and the honest record is that Mawu-Lisa receives essentially none. Scholarship on Vodun as practiced in Benin today describes shrines, priesthoods and regular offerings built around the vodun who act in the world, Legba at the threshold, Sakpata over sickness, Xevioso over thunder and lightning, and the ethnographic record consulted does not describe an equivalent independent shrine tradition, priesthood or festival calendar dedicated to Mawu-Lisa itself. That absence follows directly from the theology already described: a creator remembered as having withdrawn from direct governance is not the figure a household turns to for help with an immediate problem, and Vodun practice directs its offerings and its petitions toward the vodun Mawu-Lisa is said to have delegated that governance to. Mawu-Lisa's standing in the tradition is genuine and foundational rather than diminished by this; it sits at the level of cosmology and origin narrative rather than at the level of the shrine a worshipper actually visits.