It has taken nearly seven years, two hundred articles, over one hundred podcast episodes, and the formation of an interactive community of people all interested in the systems and traditions of various magic-practicing people in North America (and beyond), but now here we are. Based on the title of this post, you may be imagining that I’m about to lay out a complete definition of “New World Witchery.” One that locks down all these various strands we’ve been chasing. Or you may be thinking nothing of the sort, and instead be stumbling upon this article first and trying to decide if the rest of the material here would ever be of interest to you. I think, then, that I am bound to disappoint, because attempting to cage “New World Witchery” in one place, form, or time will never work—it seems that so long as there is still a “New World” with practicing witches in it, that definition is going to have to remain somewhat flexible and fluid.
In one of my last posts, I attempted to answer the question of whether or not I am a witch, and in doing so I covered several key points: practical (although not entirely logical), wondrous (in the sense that the world is full of strange, marvelous, and sometimes terrifying things), and traditional (in the most literal sense of the word). I realize in attempting to create some sort of categorical definition of “New World Witchery,” I’m going to at best satisfy but a very few, but hopefully if you’ve been along for the ride thusfar, you’ll at least come on the journey with me and see what makes sense to you, or what you might change or improve. I will also note that while I am drawing on sources from history and folklore, I will not only be turning to the past. Witchcraft seems to be alive and well today, so I’m inclined to pull from contemporary sources, too. Your mileage with those sources may vary.
This article will be divided into multiple posts, mostly due to length. I’m going to link to material within each part, but the full references will be added retroactively to the posts when they have all been completed, for the sake of practicality. Speaking of which, that takes us to our first major point, and the subject of this initial post.
Irrational Pragmatism: Witchcraft Gets the Job Done (Even if No One Knows How)
I mentioned in the previous article that in many cases, witchcraft seemed to be less about formal religion than “muttering under one’s breath in a time of need, or knowing not to burn sassafras wood.” What I see repeated over and over again in witch tales is a deeply pragmatic approach to problems. A person is marginalized by their community, or denied a favor, or needs to get some milk to keep from going hungry. The only unusual aspect of the problem-solving is that it involves magic, which operates in highly irrational ways. Dorcas Hoar and Bridget Bishop in Salem both existed at the fringes of their town’s social structure, women who needed to survive without adherence to rigid Congregational conformance and who did not have the typical family structure of the community to support them. Dorcas Hoar’s husband had died the year before the trials began, but she had been engaged in acts of divination during the decade before the trials as well, and was reputed to own magical texts. Bishop was known to be strongly opinionated and ran an unofficial tavern out of her home. Hoar managed to escape the trials with a conviction but lived to tell the tale for nearly twenty more years, but Bishop was not so lucky.
Within folkloric cases of witchcraft, those who perform magic may be accomplishing their own ends, but they are also serving a bigger social function, too. I’ve mentioned Betty Booker here previously, and her case shows that a witch can stand in for a judge and jury against those who behave shamefully in a community, as Booker does by “riding” the old skipper after his miserly behavior. In a more contemporary setting, the application of folk magic might be a way to bridge the gap of personal connection (especially in an age where we tend to communicate from behind a screen). One person communicated a bit of lore to me regarding infants and the evil eye that illustrates this point: “My mom said that if someone wants to touch/hold your baby and you don’t let them then there is a chance that person will leave casting ‘mal de ojo’ (evil eye) on your baby causing them a lifetime of bad luck, conversely, she said that letting others hold your baby is good luck.” While it is always a good idea to wash one’s hands before handling a newborn, it’s also important to integrate the new child into a community, which seems to be one of the underlying themes of this lore of baby-passing. Whatever the case, New World witchcraft meets needs, and it meets them where they are without hesitation.
Next time: Witchcraft as an Amoral (not Immoral) Act
Thanks for reading,